Greek Text · Translation · Interlinear · Discourse Structure

The Book of Deuteronomy, Chapter 32ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΛΒ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

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

Theme

Deuteronomy 32 is the Song of Moses (Hebrew Haazinu, 'Give ear'), the great covenant-lawsuit poem (rîb) that Moses teaches Israel as a witness against them (cf.

Translation & textual notes

The Greek text of Deuteronomy 32 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Deuteronomy 32 is the Song of Moses (Hebrew Haazinu, 'Give ear'), the great covenant-lawsuit poem (rîb) that Moses teaches Israel as a witness against them (cf. 31:19–22); it runs vv. 1–43 as sustained Hebrew verse, followed by the prose epilogue (vv. 44–47) and the divine command that Moses ascend Mount Nebo to die (vv. 48–52). The poem is built on parallelismus membrorum, and the LXX preserves the bicolon structure with marked rhythmic balance. Its dominant theological image is God as the Rock (Hebrew צוּר): perfect in his works and faithful, a θεὸς πιστός 'without injustice, righteous and holy' (v. 4); the Rock who begot Israel (v. 18); the Rock incomparable to the no-gods (v. 31). Greek-speaking readers met the motif not through a single lexeme but through ὁ θεός / ὁ θεὸς ἡμῶν, since the LXX regularly de-metaphorizes צוּר into 'God'; the Rock-of-Israel theme stands behind 1 Cor 10:4. Deuteronomy 32 is among the most cited OT chapters in the New Testament. Four LXX divergences from the Masoretic Text carry major NT weight: (1) v. 8, where the Most High fixes the boundaries of the nations 'according to the number of the angels of God' (κατὰ ἀριθμὸν ἀγγέλων θεοῦ) — the LXX/Qumran reading against MT's 'sons of Israel'; (2) v. 21, παρεζήλωσάν με ἐπ᾽ οὐ θεῷ … κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ('they made me jealous with a no-god … I will make them jealous with a no-people'), quoted verbatim by Paul at Rom 10:19 as the scriptural charter of Gentile inclusion; (3) v. 35, ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ('in the day of vengeance I will repay'), the source of ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω at Rom 12:19 and Heb 10:30; and (4) the long LXX text of v. 43 — εὐφράνθητε, οὐρανοί … καὶ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ· εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ — which supplies both the angels-worship line cited at Heb 1:6 and the nations-rejoice line cited at Rom 15:10, a longer reading attested at Qumran (4QDeut-q) against the shorter MT. Verse 36 (κρινεῖ κύριος τὸν λαὸν αὐτοῦ) is likewise cited at Heb 10:30. The Song thus moves from cosmic summons (vv. 1–3), through the Rock's righteousness and Israel's election and apostasy (vv. 4–18), the provocation and judgment (vv. 19–35), to vindication and the worship of the nations and angels (vv. 36–43), closing with Moses' delivery of the song and his appointed death (vv. 44–52).

1

πρόσεχε οὐρανέ καὶ λαλήσω καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου

Give heed, O heaven, and I will speak; and let the earth hear the words from my mouth.

Exordium: vocative summons opening the covenant-lawsuit songπρόσεχε οὐρανέ
The Song opens with the classic prophetic rîb-summons, calling heaven and earth as cosmic witnesses against Israel (cf. Deut 4:26; 30:19; Isa 1:2). The verse is a balanced bicolon: 'Give heed, O heaven … let the earth hear,' with chiastic verb–vocative / vocative–verb arrangement (πρόσεχε οὐρανέ // ἀκουέτω γῆ). The first-person λαλήσω places Moses' own speech between the two summoned witnesses.
Word-by-word analysis· 11 words
πρόσεχεgive heedPres Act Impv 2 Sg · προσέχωmain verb (opening imperative to heaven)→ durative present imperative (sustained attention)προσέχω: 'attend to / give heed / pay attention'; renders Hebrew הַאֲזִינוּ ('give ear'); the present imperative summons continuous attention; the cosmic witnesses are addressed first, framing the Song as a formal lawsuit.
οὐρανέO heavenVocativevocative (first summoned witness)→ direct addressοὐρανός (voc. οὐρανέ): 'heaven / sky'; the singular here renders שָׁמַיִם; heaven and earth are the standing witnesses of the covenant (Deut 30:19), invoked because they outlast every generation and so can testify against Israel in perpetuity.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (Moses' first-person announcement)→ predictive future (the speech-act about to begin)λαλέω: 'speak / utter'; the future λαλήσω announces the Song itself; Moses places his own proclamation between the summoned heaven and earth, a poet-prophet mediating the divine word.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκουέτωlet it hearPres Act Impv 3 Sg · ἀκούωmain verb (third-person imperative to earth)→ durative present imperative (sustained hearing)ἀκούω: 'hear / listen'; renders תִּשְׁמַע; the third-person imperative ἀκουέτω parallels the second-person πρόσεχε, completing the witness-pair; the verb governs ῥήματα as its object.
γῆO earthVocativevocative subject of ἀκουέτω (second summoned witness)→ direct addressγῆ: 'earth / land'; the nominative-vocative γῆ is the second cosmic witness; the heaven-and-earth merism encompasses the whole created order as the audience and guarantor of the covenant testimony.
ῥήματαwordsAccusativedirect object of ἀκουέτω→ object specificationῥῆμα (pl. ῥήματα): 'word / saying / utterance'; renders אִמְרֵי ('the sayings of'); the plural anticipates the whole content of the Song that follows; ῥήματα recurs at v. 2, binding the exordium together.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
στόματόςmouthGenitivegenitive of source (with ἐκ: 'from my mouth')→ relational specificationστόμα (gen. στόματος): 'mouth'; renders פִּי; 'the words from my mouth' marks the Song as Moses' own prophetic utterance, even as he speaks the divine word; the source-phrase grounds the witness in the speaker's authority.
μουmyGenitivegenitive of possession (with στόματος)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with στόματος).
2

προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου ὡσεὶ ὄμβρος ἐπ᾿ ἄγρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον

Let my utterance be awaited like rain, and let my words come down like dew, like a shower upon the herbage and like snow upon the grass.

Continuation of exordium: the rain-simile for the prophetic wordπροσδοκάσθω ὡς ὑετὸς
A fourfold rain-simile (ὑετός / δρόσος / ὄμβρος / νιφετός — rain, dew, shower, snow) figures the life-giving descent of the prophetic word upon the grass. The verse is two parallel bicola, each governed by a jussive verb (προσδοκάσθω, καταβήτω) followed by two ὡς/ὡσεί comparisons. The teaching falls like moisture from heaven — gentle, fructifying, and from above — matching the heaven-and-earth frame of v. 1.
Word-by-word analysis· 22 words
προσδοκάσθωlet it be awaitedPres Mid/Pass Impv 3 Sg · προσδοκάωmain verb (jussive: 'let my utterance be looked for')→ durative present imperative (continuous expectation)προσδοκάω: 'await / expect / look for'; the passive 'let it be awaited' renders Hebrew יַעֲרֹף ('let it drop'); the LXX recasts the dropping of rain as the eager expectation of it — the word is longed for like the first rains.
ὡςlikecomparative particle→ discourse linkage or contrastὡς: 'as / like'; introduces the first of four rain-similes in the verse.
ὑετὸςrainNominativepredicate nominative of comparison (with ὡς)→ participant prominenceὑετός: 'rain'; renders מָטָר; the first of the four moisture-images; rain is the paradigm of the heaven-sent, life-giving word.
τὸtheNominativearticle (with ἀπόφθεγμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπόφθεγμάutteranceNominativesubject of προσδοκάσθω→ participant prominenceἀπόφθεγμα: 'declaration / weighty utterance / apophthegm'; renders לֶקַח ('teaching / instruction'); a dignified term for an authoritative pronouncement, parallel to ῥήματα below.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταβήτωlet it come downAor Act Impv 3 Sg · καταβαίνωmain verb (jussive: 'let my words descend')→ ingressive aorist imperative (the descent of the word)καταβαίνω: 'go down / descend'; renders תִּזַּל ('let it flow/distil'); the downward motion mirrors rain and dew from heaven — the word descends from above to the earth summoned in v. 1.
ὡςlikecomparative particle→ discourse linkage or contrastὡς: meaning 'like'; conjunction or particle linking this unit with the surrounding discourse.
δρόσοςdewNominativepredicate nominative of comparison→ participant prominenceδρόσος: 'dew'; renders טַל; the second moisture-image; dew is the gentle, silent night-moisture indispensable to growth in a dry land.
τὰtheNominativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματάwordsNominativesubject of καταβήτω→ participant prominenceῥῆμα (pl.): 'words'; picks up ῥήματα from v. 1, binding the exordium; here the subject of the descending-dew image.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὡσεὶascomparative particle (third simile)→ discourse linkage or contrastὡσεί: 'as / like'; a fuller form of ὡς; introduces the third and fourth rain-similes (shower, snow).
ὄμβροςshowerNominativepredicate nominative of comparison→ participant prominenceὄμβρος: 'rainstorm / heavy shower'; renders שְׂעִירִם ('raindrops / showers'); the third moisture-image, an abundant downpour on tender herbage.
ἐπ᾿uponpreposition + accusative (elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided before vowel).
ἄγρωστινherbageAccusativeaccusative object of ἐπ᾿ (target of the shower)→ object specificationἄγρωστις: 'grass / wild herbage / field-growth'; renders דֶּשֶׁא ('green growth'); the tender new growth that the shower nourishes, figuring the receptive hearer.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡσεὶascomparative particle (fourth simile)→ discourse linkage or contrastὡσεὶ: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
νιφετὸςsnowNominativepredicate nominative of comparison→ participant prominenceνιφετός: 'snow / snowfall'; renders רְבִיבִים ('copious showers'); the LXX reads the fourth image as snow, the slow-melting moisture that waters the grass; the four-image set (rain/dew/shower/snow) is a totality of heaven's moisture.
ἐπὶuponpreposition + accusative→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative.
χόρτονgrassAccusativeaccusative object of ἐπί (target of the snow)→ object specificationχόρτος: 'grass / hay / vegetation'; renders עֵשֶׂב ('herb / grass'); parallel to ἄγρωστις, completing the rain-and-grass picture of the fructifying word.
3

ὅτι ὄνομα κυρίου ἐκάλεσα δότε μεγαλωσύνην τῷ θεῷ ἡμῶν

For I have called upon the name of the LORD; give greatness to our God.

Ground of the summons: proclamation of the Name and call to ascribe greatnessὅτι ὄνομα κυρίου
ὅτι ('for') grounds the rain-simile: the word descends because Moses proclaims the divine Name. The verse pivots from cosmic summons to doxology — 'give greatness to our God' (δότε μεγαλωσύνην) — calling the audience to ascribe to God the majesty that the rest of the Song will vindicate. The first-person ἐκάλεσα and the plural imperative δότε together draw the hearers into the act of praise.
Word-by-word analysis· 9 words
ὅτιforcausal conjunction (grounding the exordium)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the preceding summons — the witnesses must attend because the Name itself is being proclaimed.
ὄνομαnameAccusativedirect object of ἐκάλεσα (the Name proclaimed)→ object specificationὄνομα: 'name'; renders שֵׁם; the phrase ὄνομα κυρίου ἐκάλεσα renders אֶקְרָא ('I will proclaim the name of YHWH'); to 'call/proclaim the Name' is to declare the LORD's character and acts.
κυρίουof the LORDGenitivegenitive of possession (with ὄνομα: 'the name of the LORD')→ relational specificationκύριος (gen. κυρίου): the standard LXX rendering of the Tetragrammaton יהוה; 'the name of the LORD' is the object of proclamation, the theme the Song unfolds.
ἐκάλεσαI have called / proclaimedAor Act Indic 1 Sg · καλέωmain verb (Moses' act of proclamation)→ constative aorist (the act of proclaiming the Name)καλέω: 'call / call upon / proclaim'; renders אֶקְרָא; here 'I proclaim/call upon the Name'; the aorist views the whole act of proclamation as the basis for the summons of vv. 1–2.
δότεgiveAor Act Impv 2 Pl · δίδωμιmain verb (plural imperative: doxological call)→ ingressive aorist imperative (ascribe greatness now)δίδωμι: 'give'; renders הָבוּ ('ascribe / give'); δότε μεγαλωσύνην ('give greatness') is the doxological idiom of ascribing glory to God (cf. Ps 28:1–2 LXX); the plural draws all the hearers into worship.
μεγαλωσύνηνgreatnessAccusativedirect object of δότε (the greatness ascribed)→ object specificationμεγαλωσύνη: 'greatness / majesty'; renders גֹּדֶל; the abstract attribute ascribed to God; to 'give greatness' is to acknowledge his majesty, the very theme the Song defends.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeindirect object of δότε (recipient of greatness)→ sphere or referenceθεός (dat. θεῷ): 'God'; renders אֱלֹהֵינוּ; the dative recipient of the ascribed greatness; 'our God' anticipates the covenant 'we/our' that runs through the Song (cf. ὁ θεὸς ἡμῶν, v. 31).
ἡμῶνourGenitivegenitive of possession (with θεῷ: 'our God')→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the possessive marks covenant belonging — the God whose greatness is proclaimed is Israel's own God.
4

θεός ἀληθινὰ τὰ ἔργα αὐτοῦ καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ κρίσεις θεὸς πιστός καὶ οὐκ ἔστιν ἀδικία δίκαιος καὶ ὅσιος κύριος

God — true are his works, and all his ways are judgments; a faithful God, and there is no injustice in him; righteous and holy is the LORD.

Thesis of the Song: the righteousness of God (the Rock)θεός ἀληθινὰ τὰ ἔργα
The theological heart of the Song. Where MT opens with 'the Rock (הַצּוּר), his work is perfect,' the LXX renders the Rock-title simply as θεός ('God'), de-metaphorizing צוּר; the Rock-of-Israel motif (recurring vv. 15, 18, 30, 31) stands behind 1 Cor 10:4. The verse is a cascade of predications: true works, all-just ways, a faithful God (θεὸς πιστός), no injustice, righteous and holy. This perfection is the standard against which Israel's crookedness (v. 5) is measured.
Word-by-word analysis· 21 words
θεόςGodNominativesubject / topic (the Rock, named at the head)→ participant prominenceθεός: 'God'; here the LXX rendering of the Hebrew הַצּוּר ('the Rock'), the title that opens the central stanza; the LXX consistently de-metaphorizes צוּר into θεός / ὁ θεός, so Greek readers meet the Rock-of-Israel motif through 'God' (cf. vv. 15, 18, 31).
ἀληθινὰtrueNominativepredicate adjective (neuter plural with ἔργα)→ participant prominenceἀληθινός: 'true / genuine / perfect'; renders תָּמִים ('perfect / blameless'); the neuter plural ἀληθινά agrees with τὰ ἔργα; God's works are 'true' — without flaw or falsehood.
τὰtheNominativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksNominativesubject of the predication (ἀληθινά τὰ ἔργα)→ participant prominenceἔργον (pl. ἔργα): 'work / deed'; renders פֹּעַל ('work'); 'his works are true' is the first of the cascade of divine perfections that ground the lawsuit.
αὐτοῦhisGenitivegenitive of possession (with ἔργα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἔργα).
καὶandcoordinate conjunction (parallel predication)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσαιallNominativeattributive adjective (feminine plural with ὁδοί)→ participant prominenceπᾶς (fem. pl. πᾶσαι): 'all'; renders כָל; emphasizes the totality — not some but all his ways are just.
αἱtheNominativearticle (with ὁδοί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοὶwaysNominativesubject of the predication (ὁδοὶ … κρίσεις)→ participant prominenceὁδός (pl. ὁδοί): 'way / path / conduct'; renders דְּרָכָיו ('his ways'); the 'ways' of God are his characteristic modes of acting, here declared wholly just.
αὐτοῦhisGenitivegenitive of possession (with ὁδοί)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὁδοί).
κρίσειςjudgmentsNominativepredicate nominative (all his ways are judgments)→ participant prominenceκρίσις (pl. κρίσεις): 'judgment / justice / right verdict'; renders מִשְׁפָּט ('justice'); 'all his ways are judgments' means every act of God is just; the plural intensifies — his ways are nothing but justice.
θεὸςGodNominativesubject of the predication (θεὸς πιστός)→ participant prominenceθεός: 'God'; renders אֵל; 'a faithful God' — the second naming of God in the verse, here qualified by πιστός.
πιστόςfaithfulNominativepredicate adjective (with θεὸς: 'a faithful God')→ participant prominenceπιστός: 'faithful / trustworthy / reliable'; renders אֱמוּנָה ('faithfulness'); θεὸς πιστός ('a faithful God') is a landmark phrase — God's reliability is the bedrock against which Israel's faithlessness (v. 20, οὐκ ἔστιν πίστις) is judged.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐ (οὐκ before vowel): the negative of fact; with ἔστιν denies any injustice in God absolutely.
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential: 'there is no injustice')→ gnomic present (timeless truth about God)εἰμί: 'be / exist'; the existential ἔστιν with the negative asserts the timeless absence of injustice in God — οὐκ ἔστιν ἀδικία renders אֵין עָוֶל ('there is no iniquity').
ἀδικίαinjusticeNominativesubject of ἔστιν (existential: 'no injustice exists')→ participant prominenceἀδικία: 'injustice / unrighteousness / wrong'; renders עָוֶל; the categorical denial 'there is no injustice' is the negative counterpart to δίκαιος; God is wholly without wrong.
δίκαιοςrighteousNominativepredicate adjective (with κύριος)→ participant prominenceδίκαιος: 'righteous / just'; renders צַדִּיק; the first of the closing pair (righteous and holy) summing up the verse's portrait of God.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσιοςholyNominativepredicate adjective (with κύριος)→ participant prominenceὅσιος: 'holy / devout / pious'; renders יָשָׁר ('upright'); paired with δίκαιος to close the predication; 'righteous and holy is the LORD' is the verse's climactic confession.
κύριοςLORDNominativesubject (the LORD, named at the climax)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine Name closes the verse, gathering all the predications — true, just, faithful, righteous, holy — under the covenant Name of Israel's God.
5

ἡμάρτοσαν οὐκ αὐτῷ τέκνα μωμητά γενεὰ σκολιὰ καὶ διεστραμμένη

They have sinned; not his are they — blemished children, a crooked and perverse generation.

Antithesis: the crooked people set against the perfect Rock of v. 4ἡμάρτοσαν οὐκ αὐτῷ
The dark counterpart to v. 4: against God's flawless works stands a people who have sinned and are 'not his.' The verse is a difficult, compressed bicolon; the LXX reads 'they sinned — not his — blemished children,' i.e. their corruption is no longer his doing or his likeness. γενεὰ σκολιὰ καὶ διεστραμμένη ('a crooked and perverse generation') becomes a fixed NT phrase for the faithless age (Phil 2:15; cf. Acts 2:40).
Word-by-word analysis· 9 words
ἡμάρτοσανthey have sinnedAor Act Indic 3 Pl · ἁμαρτάνωmain verb (the people's act of sin)→ constative aorist (the settled fact of their sinning)ἁμαρτάνω: 'sin / miss the mark / do wrong'; the Hellenistic 3rd-pl. ending -οσαν (for -ον) is common in the LXX; renders שִׁחֵת ('act corruptly'); the verb opens the indictment of the lawsuit against the people.
οὐκnotnegative particle→ discourse linkage or contrastοὐ (οὐκ): negation; the compressed οὐκ αὐτῷ ('not his') asserts that the corrupt children no longer belong to / resemble God — the blemish is theirs, not his.
αὐτῷhis / to himDativedative of relation ('not his are they')→ participant reference or interestαὐτός (dat. αὐτῷ): the dative of possession/relation; 'not his' — the blemished children stand outside the relation to the faithful God of v. 4.
τέκναchildrenNominativesubject in apposition (the sinning ones described)→ participant prominenceτέκνον (pl. τέκνα): 'child'; renders בָּנָיו ('his sons/children'); the term recalls the sonship of Israel (cf. v. 6, 'your father') now tragically marred.
μωμητάblemishedNominativeattributive adjective (with τέκνα)→ participant prominenceμωμητός: 'blameworthy / blemished / having a defect'; from μῶμος ('blemish'); renders מוּמָם ('their blemish'); ironically the people who should be unblemished offerings to God are themselves the defect.
γενεὰgenerationNominativesubject in apposition (further description)→ participant prominenceγενεά: 'generation / race'; renders דּוֹר; the term frames Israel as a single faithless cohort, echoed at v. 20 (γενεὰ ἐξεστραμμένη).
σκολιὰcrookedNominativeattributive adjective (with γενεά)→ participant prominenceσκολιός: 'crooked / bent / perverse'; renders עִקֵּשׁ; the antonym of the 'straight' way; γενεὰ σκολιὰ καὶ διεστραμμένη is taken up at Phil 2:15.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεστραμμένηperverse / twistedPerf Mid/Pass Ptcp Nom Sg Fem · διαστρέφωperfect participle (predicate adjective with γενεά)→ resultative perfect participle (a settled state of distortion)διαστρέφω: 'twist / distort / pervert'; the perfect passive participle denotes a fixed condition — thoroughly warped; renders פְּתַלְתֹּל ('twisted'); pairs with σκολιά to describe a generation morally bent out of true.
6

ταῦτα κυρίῳ ἀνταποδίδοτε οὕτω λαὸς μωρὸς καὶ οὐχὶ σοφός οὐκ αὐτὸς οὗτός σου πατὴρ ἐκτήσατό σε καὶ ἐποίησέν σε καὶ ἔκτισέν σε

Do you thus requite the LORD, O foolish and unwise people? Is he not himself your father who acquired you, and made you, and created you?

Indignant rhetorical question rebuking the people's ingratitudeταῦτα κυρίῳ ἀνταποδίδοτε
A double rhetorical question: 'Is this how you repay the LORD?' followed by the appeal to God's paternity — he is your father, acquirer, maker, creator. The threefold ἐκτήσατό … ἐποίησέν … ἔκτισέν piles up the verbs of origination, exposing the absurdity of a creature repaying its Creator with apostasy. λαὸς μωρὸς καὶ οὐχὶ σοφός ('foolish and unwise people') is the verdict on their ingratitude.
Word-by-word analysis· 22 words
ταῦταthese thingsAccusativedirect object of ἀνταποδίδοτε (the recompense)→ object specificationοὗτος (acc. pl. n. ταῦτα): 'these things'; the object of requital — the apostasy of v. 5 returned to God in place of gratitude.
κυρίῳto the LORDDativeindirect object of ἀνταποδίδοτε (the one requited)→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton יהוה; the dative of the one to whom recompense is wrongly rendered.
ἀνταποδίδοτεdo you requitePres Act Indic 2 Pl · ἀνταποδίδωμιmain verb (indignant rhetorical question)→ progressive present (the ongoing pattern of ingratitude)ἀνταποδίδωμι: 'repay / requite / render in return'; renders תִּגְמְלוּ ('do you repay'); the same verb of recompense recurs in the divine 'I will repay' (ἀνταποδώσω, vv. 35, 41, 43) — Israel's misplaced requital is answered by God's just recompense.
οὕτωthusadverb of manner (with ἀνταποδίδοτε)→ adverbial qualificationοὕτω(ς): 'thus / in this way'; sharpens the rhetorical question — 'is it in this manner that you repay the LORD?'
λαὸςpeopleNominativevocative-nominative (address to the people)→ participant prominenceλαός: 'people'; renders עַם; here a nominative of address, the indicted covenant people.
μωρὸςfoolishNominativeattributive adjective (with λαός)→ participant prominenceμωρός: 'foolish / dull / senseless'; renders נָבָל ('foolish / churlish'); folly here is moral and covenantal — failure to grasp who God is and what is owed him.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχὶnotemphatic negative (with σοφός)→ clausal contributionοὐχί: emphatic form of οὐ; 'and not wise' — the litotes underscores the indictment of folly.
σοφόςwiseNominativepredicate adjective (with λαός: 'not wise')→ participant prominenceσοφός: 'wise / skilled'; renders חָכָם; the people who should embody covenant wisdom (cf. Deut 4:6) are declared its opposite.
οὐκnotnegative particle (introducing rhetorical question)→ discourse linkage or contrastοὐ (οὐκ): the negative introducing a question expecting the answer 'yes' — 'is he not himself your father?'
αὐτὸςhimselfNominativeintensive pronoun (with οὗτος / πατήρ)→ participant referenceαὐτός: 'he himself'; the intensive pronoun stresses that the LORD personally is Israel's father and maker — no intermediary.
οὗτόςthis oneNominativedemonstrative subject (this one is your father)→ participant referenceοὗτος: 'this one / he'; the demonstrative points back to κύριος — 'this one is your father.'
σουyourGenitivegenitive of possession (with πατήρ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατήρ).
πατὴρfatherNominativepredicate nominative (he is your father)→ participant prominenceπατήρ: 'father'; renders אָבִיךָ; the fatherhood of God over Israel grounds the indictment — apostasy is filial betrayal (cf. v. 18, the God who begot you).
ἐκτήσατόacquiredAor Mid Indic 3 Sg · κτάομαιmain verb of relative clause (first of three origination-verbs)→ constative aorist (the act of acquiring Israel as his own)κτάομαι: 'acquire / obtain / possess'; renders קָנֶךָ ('acquired/created you'); the first of the triad — God acquired Israel as his own possession at the Exodus.
σεyouAccusativedirect object of ἐκτήσατο→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκτήσατο.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησένmadeAor Act Indic 3 Sg · ποιέωmain verb (second origination-verb)→ constative aorist (the making of the people)ποιέω: 'make / do'; renders עָשְׂךָ ('made you'); the second of the triad — God made Israel a people; recurs at v. 15 (θεὸν τὸν ποιήσαντα αὐτόν).
σεyouAccusativedirect object of ἐποίησεν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐποίησεν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκτισένcreatedAor Act Indic 3 Sg · κτίζωmain verb (third origination-verb)→ constative aorist (the creating of the people)κτίζω: 'create / found / establish'; renders וַיְכֹנְנֶךָ ('established you'); the third and climactic origination-verb; the triad acquire–make–create exhausts the language of divine origination, making apostasy the more monstrous.
σεyouAccusativedirect object of ἔκτισεν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔκτισεν.
7

μνήσθητε ἡμέρας αἰῶνος σύνετε ἔτη γενεᾶς γενεῶν ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι τοὺς πρεσβυτέρους σου καὶ ἐροῦσίν σοι

Remember the days of old; consider the years of generation upon generation; ask your father, and he will tell you; your elders, and they will say to you.

Summons to remember: appeal to the tradition of the eldersμνήσθητε ἡμέρας αἰῶνος
A call to memory and tradition opening the historical retrospect (vv. 8–14). Two imperatives (μνήσθητε, σύνετε) summon recollection; two more clauses appeal to the father and the elders as bearers of the covenant tradition. The parallelism (father // elders; will tell // will say) is tightly balanced. The verse shifts the lawsuit from indictment to evidence — the saving history about to be rehearsed.
Word-by-word analysis· 20 words
μνήσθητεrememberAor Pass Impv 2 Pl · μιμνῄσκομαιmain verb (imperative to remember)→ ingressive aorist imperative (call to recollection)μιμνῄσκομαι: 'remember / call to mind'; renders זְכֹר; the deponent aorist-passive imperative summons covenant memory — the foundation of Israel's identity (cf. Deut 8:2).
ἡμέραςdaysAccusativedirect object of μνήσθητε→ object specificationἡμέρα (pl. ἡμέρας): 'day'; renders יְמוֹת ('days of'); 'the days of old' are the formative past of the nation's history with God.
αἰῶνοςof old / of eternityGenitivegenitive (descriptive: 'days of old')→ relational specificationαἰών (gen. αἰῶνος): 'age / eternity / olden time'; renders עוֹלָם; ἡμέρας αἰῶνος = 'the days of old,' the ancient saving history.
σύνετεconsiderAor Act Impv 2 Pl · συνίημιmain verb (parallel imperative)→ ingressive aorist imperative (call to understand)συνίημι: 'understand / perceive / consider'; renders בִּינוּ ('understand'); pairs with μνήσθητε — to remember is also to grasp the meaning of the years.
ἔτηyearsAccusativedirect object of σύνετε→ object specificationἔτος (pl. ἔτη): 'year'; renders שְׁנוֹת ('years of'); parallel to ἡμέρας — the long span of generations to be pondered.
γενεᾶςof generationGenitivegenitive (with γενεῶν: 'generation of generations')→ relational specificationγενεά (gen. γενεᾶς): 'generation'; the phrase γενεᾶς γενεῶν renders דֹּר וָדֹר ('generation and generation'), a Hebraism for many successive ages.
γενεῶνof generationsGenitivegenitive plural (intensifying: 'generation upon generation')→ relational specificationγενεά (gen. pl. γενεῶν): the doubled genitive expresses the whole succession of past generations — the depth of the tradition.
ἐπερώτησονaskAor Act Impv 2 Sg · ἐπερωτάωmain verb (singular imperative: 'ask your father')→ ingressive aorist imperative (inquiry of the tradition)ἐπερωτάω: 'ask / inquire of'; renders שְׁאַל; the shift to the singular (ἐπερώτησον … σου) individualizes the appeal — each Israelite is to interrogate the tradition through his father and elders.
τὸνtheAccusativearticle (with πατέρα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραfatherAccusativedirect object of ἐπερώτησον→ object specificationπατήρ (acc. πατέρα): 'father'; renders אָבִיךָ; the father as transmitter of covenant memory (cf. Deut 6:7, 20–21).
σουyourGenitivegenitive of possession (with πατέρα)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατέρα).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναγγελεῖhe will tellFut Act Indic 3 Sg · ἀναγγέλλωmain verb (the father's response)→ predictive future (the father's certain reply)ἀναγγέλλω: 'declare / report / tell'; renders וְיַגֵּדְךָ ('he will tell you'); the father's role is to declare the saving history to the next generation.
σοιto youDativeindirect object of ἀναγγελεῖ→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἀναγγελεῖ.
τοὺςtheAccusativearticle (with πρεσβυτέρους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρουςeldersAccusativedirect object (implied 'ask the elders')→ object specificationπρεσβύτερος (pl. πρεσβυτέρους): 'elder / older man'; renders זְקֵנֶיךָ ('your elders'); parallel to 'father' — the communal bearers of the tradition alongside the family.
σουyourGenitivegenitive of possession (with πρεσβυτέρους)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πρεσβυτέρους).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐροῦσίνthey will sayFut Act Indic 3 Pl · λέγω (ἐρῶ)main verb (the elders' response)→ predictive future (the elders' certain reply)λέγω (fut. ἐρῶ, 3 pl. ἐροῦσιν): 'say / tell'; renders וְיֹאמְרוּ ('and they will say'); parallel to ἀναγγελεῖ — the elders too will declare the tradition.
σοιto youDativeindirect object of ἐροῦσιν→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐροῦσιν.
8

ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη ὡς διέσπειρεν υἱοὺς Αδαμ ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ

When the Most High apportioned the nations, when he dispersed the sons of Adam, he set the boundaries of the nations according to the number of the angels of God.

The election in cosmic perspective: the apportioning of the nations (LXX crux)ὅτε διεμέριζεν ὁ ὕψιστος
The famous LXX crux. At the primeval division of humanity (Babel), the Most High (ὁ ὕψιστος) fixed the boundaries of the nations 'according to the number of the angels of God' (κατὰ ἀριθμὸν ἀγγέλων θεοῦ). Where the MT reads 'according to the number of the sons of Israel' (בְּנֵי יִשְׂרָאֵל), the LXX — supported by 4QDeut-j (בני אלהים, 'sons of God') — reads 'angels of God,' reflecting the older idea that each nation was assigned to an angelic guardian, while the LORD kept Israel as his own portion (v. 9). The temporal ὅτε … ὡς frame sets the election against the backdrop of the nations' apportionment.
Word-by-word analysis· 16 words
ὅτεwhentemporal conjunction (introducing the primeval division)→ discourse linkage or contrastὅτε: 'when'; renders בְּהַנְחֵל ('when he gave as inheritance'); sets the scene at the primeval apportioning of the nations (the dispersal at Babel, Gen 11).
διεμέριζενwas apportioningImpf Act Indic 3 Sg · διαμερίζωverb of temporal clause (the dividing of the nations)→ progressive imperfect (the unfolding act of division)διαμερίζω: 'divide / distribute / apportion'; renders הַנְחֵל ('apportion as inheritance'); the imperfect pictures the Most High in the act of parcelling out the nations.
theNominativearticle (with ὕψιστος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕψιστοςMost HighNominativesubject (substantivized adjective: the Most High)→ participant prominenceὕψιστος: 'highest / Most High'; substantivized as the divine title, rendering עֶלְיוֹן (Elyon); the title evokes God as sovereign over all nations, fitting the cosmic scope of the verse.
ἔθνηnationsAccusativedirect object of διεμέριζεν→ object specificationἔθνος (pl. ἔθνη): 'nation / Gentiles'; renders גּוֹיִם; the peoples of the earth being apportioned; ἔθνη recurs throughout the Song (vv. 21, 28, 43) and is key to the Gentile-inclusion theme.
ὡςwhen / astemporal conjunction (parallel to ὅτε)→ discourse linkage or contrastὡς: here temporal, 'when / as'; parallels ὅτε, introducing the synonymous clause about the dispersal of humanity.
διέσπειρενhe dispersedAor Act Indic 3 Sg · διασπείρωverb of parallel temporal clause (the scattering of mankind)→ constative aorist (the act of dispersal)διασπείρω: 'scatter / disperse'; renders בְּהַפְרִידוֹ ('when he separated'); the source of διασπορά ('diaspora'); recalls the scattering of the sons of Adam at Babel.
υἱοὺςsonsAccusativedirect object of διέσπειρεν→ object specificationυἱός (pl. υἱούς): 'son'; renders בְּנֵי; υἱοὺς Αδαμ = 'the sons of Adam,' i.e. all humanity, dispersed into the nations.
Αδαμof Adamgenitive of relationship (indeclinable proper noun)→ participant identificationΑδαμ: transliteration of Hebrew אָדָם; indeclinable in the LXX; 'sons of Adam' = mankind as a whole, the human race apportioned into nations.
ἔστησενhe setAor Act Indic 3 Sg · ἵστημιmain verb (the fixing of boundaries)→ constative aorist (the establishing act)ἵστημι: 'set / establish / fix'; renders יַצֵּב ('he set up'); the Most High fixed the territorial bounds of the peoples — an act of sovereign ordering of the nations.
ὅριαboundariesAccusativedirect object of ἔστησεν→ object specificationὅριον (pl. ὅρια): 'boundary / border / territory'; renders גְּבֻלֹת ('borders'); the fixed limits assigned to each nation (cf. Acts 17:26, ὁρίσας … τὰς ὁροθεσίας).
ἐθνῶνof nationsGenitivegenitive (with ὅρια: 'boundaries of nations')→ relational specificationἔθνος (gen. pl. ἐθνῶν): 'nations'; the genitive specifies whose boundaries — those of the peoples apportioned at Babel.
κατὰaccording topreposition + accusative (norm/measure)→ spatial or relational framingκατά + acc.: 'according to / corresponding to'; introduces the measure by which the boundaries were set — the crux phrase follows.
ἀριθμὸνnumberAccusativeaccusative object of κατά (the standard of measure)→ object specificationἀριθμός: 'number / count'; renders מִסְפַּר; the nations are numbered to correspond to the heavenly beings who oversee them.
ἀγγέλωνof angelsGenitivegenitive (with ἀριθμόν: 'number of the angels')→ relational specificationἄγγελος (gen. pl. ἀγγέλων): 'angel / messenger'; THE CRUX: the LXX reads 'angels of God' where MT reads 'sons of Israel' (בְּנֵי יִשְׂרָאֵל); 4QDeut-j supports 'sons of God' (בני אלהים), and the LXX interprets these as angels — the heavenly guardians assigned to the nations (cf. Dan 10:13, 20–21), while Israel remains the LORD's own portion (v. 9).
θεοῦof GodGenitivegenitive (with ἀγγέλων: 'angels of God')→ relational specificationθεός (gen. θεοῦ): 'God'; the genitive marks the angels as God's own; the phrase ἀγγέλων θεοῦ anticipates the υἱοὶ θεοῦ / ἄγγελοι θεοῦ of the long text of v. 43.
9

καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ιακωβ σχοίνισμα κληρονομίας αὐτοῦ Ισραηλ

And the LORD's portion became his people Jacob, the measured allotment of his inheritance, Israel.

The election proper: Israel as the LORD's own portionκαὶ ἐγενήθη μερὶς κυρίου
The counterpart to v. 8: while the nations were assigned to the angels, the LORD kept Israel for himself. A tight synonymous bicolon — 'the LORD's portion / Jacob' // 'the allotment of his inheritance / Israel' — with the inheritance-vocabulary (μερίς, σχοίνισμα, κληρονομία) marking Israel as God's personal possession. Jacob and Israel form the standard poetic name-pair.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγενήθηbecameAor Pass Indic 3 Sg · γίνομαιmain verb (predicative: 'became the LORD's portion')→ constative aorist (the settled fact of election)γίνομαι (aor. pass. ἐγενήθη): 'become / come to be'; renders הָיָה; the passive states the result of the election — Jacob came to be the LORD's own share.
μερὶςportionNominativepredicate nominative ('the LORD's portion')→ participant prominenceμερίς: 'portion / share / part'; renders חֵלֶק; the LORD's 'portion' is Israel — the inverse of v. 8, where the nations were portioned out to others; cf. the priestly idiom 'the LORD is my portion' (Ps 15:5 LXX).
κυρίουof the LORDGenitivegenitive of possession (with μερίς)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; 'the LORD's portion' — the genitive of the one who owns the share.
λαὸςpeopleNominativenominative in apposition (the portion = his people)→ participant prominenceλαός: 'people'; renders עַם; 'his people Jacob' identifies the portion as the covenant nation.
αὐτοῦhisGenitivegenitive of possession (with λαός)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαός).
ΙακωβJacobappositive (indeclinable proper noun, = his people)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable in the LXX; Jacob/Israel is the standard poetic name-pair for the nation; here Jacob names the LORD's portion.
σχοίνισμαmeasured allotmentNominativepredicate nominative (parallel to μερίς)→ participant prominenceσχοίνισμα: 'measuring-line / measured portion / allotment'; from σχοινίον ('measuring cord'); renders חֶבֶל ('measured portion / lot'); the land-survey image casts Israel as the surveyed inheritance of God.
κληρονομίαςof inheritanceGenitivegenitive (with σχοίνισμα: 'allotment of his inheritance')→ relational specificationκληρονομία (gen. κληρονομίας): 'inheritance / heritage'; renders נַחֲלָה; Israel is God's inheritance — the language of land-allotment applied to the people themselves.
αὐτοῦhisGenitivegenitive of possession (with κληρονομίας)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κληρονομίας).
ΙσραηλIsraelappositive (indeclinable proper noun, = his inheritance)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; the second member of the Jacob//Israel pair, naming the inheritance and closing the bicolon.
10

αὐτάρκησεν αὐτὸν ἐν γῇ ἐρήμῳ ἐν δίψει καύματος ἐν ἀνύδρῳ ἐκύκλωσεν αὐτὸν καὶ ἐπαίδευσεν αὐτὸν καὶ διεφύλαξεν αὐτὸν ὡς κόραν ὀφθαλμοῦ

He sustained him in a desert land, in the thirst of burning heat, in a waterless place; he encircled him and instructed him and guarded him as the apple of an eye.

Providential care: God's nurture of Israel in the wildernessαὐτάρκησεν αὐτὸν
The wilderness-care stanza: God found and sustained Israel amid desert, thirst, and waterless waste. A chain of four verbs (sustained, encircled, instructed, guarded) governed by the divine subject, climaxing in the tender simile 'as the apple of an eye' (ὡς κόραν ὀφθαλμοῦ) — the most protected, precious part of the body.
Word-by-word analysis· 21 words
αὐτάρκησενhe sustainedAor Act Indic 3 Sg · αὐταρκέωmain verb (God's provision in the wilderness)→ constative aorist (the act of sustaining)αὐταρκέω: 'be self-sufficient / supply fully / provide all that is needed'; here transitive, 'he made him self-sufficient / sustained him'; renders יִמְצָאֵהוּ ('he found him'); the LXX recasts the 'finding' as God's full provision for Israel in the desert.
αὐτὸνhimAccusativedirect object of αὐτάρκησεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of αὐτάρκησεν.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (with ἐρήμῳ: 'in a desert land')→ sphere or referenceγῆ (dat. γῇ): 'land / earth'; renders אֶרֶץ; the locale of God's provision — the inhospitable wilderness of the wandering.
ἐρήμῳdesertDativeattributive adjective (with γῇ)→ sphere or referenceἔρημος: 'deserted / desolate / wilderness'; renders מִדְבָּר; the desert is the place where God's care was most needed and most displayed.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
δίψειthirstDativedative of place/circumstance ('in thirst')→ sphere or referenceδίψος / δίψα (dat. δίψει): 'thirst'; renders the desolation of the parched land; the thirst of the heat dramatizes Israel's dependence on God's provision (cf. the water from the rock, v. 13).
καύματοςof burning heatGenitivegenitive (with δίψει: 'thirst of heat')→ relational specificationκαῦμα (gen. καύματος): 'burning heat / scorching'; renders the parching conditions of the wilderness; the genitive specifies the cause of the thirst.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ἀνύδρῳa waterless placeDativesubstantivized adjective (dative of place: 'in a waterless [land]')→ sphere or referenceἄνυδρος: 'waterless / dry'; from ἀ- + ὕδωρ; renders יְשִׁמֹן / תֹּהוּ ('wasteland'); the waterless waste completes the threefold picture of desert peril through which God carried Israel.
ἐκύκλωσενhe encircledAor Act Indic 3 Sg · κυκλόωmain verb (protective surrounding)→ constative aorist (the encircling act)κυκλόω: 'encircle / surround / encompass'; renders יְסֹבְבֶנְהוּ ('he surrounded him'); God hedged Israel about protectively in the wilderness.
αὐτὸνhimAccusativedirect object of ἐκύκλωσεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκύκλωσεν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπαίδευσενhe instructedAor Act Indic 3 Sg · παιδεύωmain verb (formative discipline)→ constative aorist (the act of instruction)παιδεύω: 'instruct / train / discipline'; renders יְבוֹנְנֵהוּ ('he cared for / gave him understanding'); the LXX reads God's wilderness-care as paideia — formative discipline (cf. Deut 8:5).
αὐτὸνhimAccusativedirect object of ἐπαίδευσεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐπαίδευσεν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεφύλαξενhe guardedAor Act Indic 3 Sg · διαφυλάσσωmain verb (climactic protection)→ constative aorist (the act of guarding)διαφυλάσσω: 'guard carefully / protect / preserve'; renders יִצְּרֶנְהוּ ('he kept him'); the intensive δια- stresses thorough protection, leading into the apple-of-the-eye simile.
αὐτὸνhimAccusativedirect object of διεφύλαξεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διεφύλαξεν.
ὡςascomparative particle (introducing simile)→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
κόρανapple / pupilAccusativeaccusative of comparison ('as the pupil')→ object specificationκόρη (acc. κόραν): 'girl / pupil of the eye'; renders אִישׁוֹן ('little man / pupil'); the 'pupil/apple of the eye' is the most jealously guarded part of the body, a byword for what is most precious and protected (cf. Ps 16:8 LXX; Zech 2:8).
ὀφθαλμοῦof an eyeGenitivegenitive (with κόραν: 'pupil of an eye')→ relational specificationὀφθαλμός (gen. ὀφθαλμοῦ): 'eye'; renders עַיִן; completes the simile of God's most careful protection of Israel.
11

ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησεν διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ

As an eagle to shelter his nest, and over his nestlings he yearned; spreading out his wings he received them and took them up upon his back.

Extended simile: God as the mother eagle bearing her youngὡς ἀετὸς
The famous eagle-simile continuing the wilderness-care. God is likened to an eagle that shelters its nest, yearns over its young, and bears them up on its wings (cf. Exod 19:4). The participle διεὶς ('spreading out') and the verbs ἐδέξατο … ἀνέλαβεν depict the tender lifting and carrying of the fledglings — an image of God's sustaining strength in the exodus and wandering.
Word-by-word analysis· 24 words
ὡςascomparative particle (introducing the eagle-simile)→ discourse linkage or contrastὡς: 'as / like'; introduces the extended eagle-simile that figures God's parental care.
ἀετὸςeagleNominativesubject of the simile→ participant prominenceἀετός: 'eagle / vulture'; renders נֶשֶׁר; the eagle's care for its young is the OT image of God's protective strength (cf. Exod 19:4, 'I bore you on eagles' wings').
σκεπάσαιto shelterAor Act Inf · σκεπάζωinfinitive (epexegetic: the eagle's action of sheltering)→ aorist infinitive (the protective act)σκεπάζω: 'cover / shelter / protect'; the infinitive describes the eagle's characteristic action — to spread cover over its nest; figures God's protective overshadowing of Israel.
νοσσιὰνnest / broodAccusativedirect object of σκεπάσαι→ object specificationνοσσιά: 'nest / brood of young'; renders קֵן; the object of the eagle's sheltering — its own brood, i.e. Israel.
αὐτοῦhisGenitivegenitive of possession (with νοσσιάν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with νοσσιάν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶoverpreposition + dative (with ἐπεπόθησεν: 'yearned over')→ spatial or relational framingἐπί + dat.: 'over / upon'; with ἐπιποθέω marks the object of yearning — 'yearned over his nestlings.'
τοῖςtheDativearticle (with νεοσσοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεοσσοῖςnestlingsDativeobject of ἐπί (with ἐπεπόθησεν)→ sphere or referenceνεοσσός (pl. νεοσσοῖς): 'young bird / nestling'; renders גּוֹזָל ('young'); the fledglings over which the eagle yearns — Israel as God's helpless young.
αὐτοῦhisGenitivegenitive of possession (with νεοσσοῖς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with νεοσσοῖς).
ἐπεπόθησενhe yearnedAor Act Indic 3 Sg · ἐπιποθέωmain verb (the eagle's longing)→ constative aorist (the act of yearning)ἐπιποθέω: 'long for / yearn over / desire'; renders יְרַחֵף ('hover/flutter'); the LXX renders the protective hovering as affectionate yearning — God's tender longing over his young.
διεὶςspreading outAor Act Ptcp Nom Sg Masc · διίημιcircumstantial participle (means: 'by spreading')→ aorist participle of attendant circumstance (the wing-spreading)διίημι: 'send through / spread apart / stretch out'; the aorist participle διεὶς τὰς πτέρυγας ('spreading his wings') depicts the eagle extending its pinions to gather and bear the young; figures God's outstretched protective power.
τὰςtheAccusativearticle (with πτέρυγας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
πτέρυγαςwingsAccusativedirect object of διεὶς→ object specificationπτέρυξ (pl. πτέρυγας): 'wing'; renders כְּנָפָיו ('his wings'); the spread wings are the means by which the eagle gathers and carries — the image of refuge under God's wings (cf. Ps 90:4 LXX).
αὐτοῦhisGenitivegenitive of possession (with πτέρυγας)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πτέρυγας).
ἐδέξατοhe receivedAor Mid Indic 3 Sg · δέχομαιmain verb (gathering the young)→ constative aorist (the act of receiving)δέχομαι: 'receive / take / welcome'; renders יִקָּחֵהוּ ('he took him'); the eagle gathers its young onto its wings — God receiving Israel into his care.
αὐτοὺςthemAccusativedirect object of ἐδέξατο→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐδέξατο.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέλαβενhe took upAor Act Indic 3 Sg · ἀναλαμβάνωmain verb (lifting the young aloft)→ constative aorist (the act of lifting up)ἀναλαμβάνω: 'take up / lift up / carry'; renders יִשָּׂאֵהוּ ('he bore him'); the eagle lifts its young upon its back — God carrying Israel through the wilderness (cf. Exod 19:4; Acts 1:11 uses the same verb of the ascension).
αὐτοὺςthemAccusativedirect object of ἀνέλαβεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνέλαβεν.
ἐπὶuponpreposition + genitive (position: 'upon his back')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position: 'upon his back').
τῶνtheGenitivearticle (with μεταφρένων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
μεταφρένωνback / shouldersGenitiveobject of ἐπί (the place of carrying)→ relational specificationμετάφρενον (pl. μεταφρένων): 'the part between the shoulder-blades / the back'; renders אֶבְרָתוֹ ('his pinions'); the LXX pictures the young carried on the eagle's back — the most secure place, high above all danger.
αὐτοῦhisGenitivegenitive of possession (with μεταφρένων)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μεταφρένων).
12

κύριος μόνος ἦγεν αὐτούς καὶ οὐκ ἦν μετ᾿ αὐτῶν θεὸς ἀλλότριος

The LORD alone was leading them, and there was no foreign god with them.

Summation of providence: the LORD's exclusive guidanceκύριος μόνος ἦγεν
The summary and theological point of the care-stanza: the LORD alone (κύριος μόνος) led Israel — no foreign god shared the work. The antithetical bicolon (the LORD alone // no strange god) asserts monotheistic exclusivity and sets up the tragedy of vv. 15–18, where Israel turns to the very 'strange gods' that had no part in their salvation.
Word-by-word analysis· 11 words
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the emphatic subject — the LORD and no other guided Israel.
μόνοςaloneNominativepredicate adjective (with κύριος: 'the LORD alone')→ participant prominenceμόνος: 'alone / only'; renders בָּדָד ('alone'); the exclusivity-word — God's sole agency in the salvation history, the ground for the demand of exclusive worship.
ἦγενwas leadingImpf Act Indic 3 Sg · ἄγωmain verb (durative guidance)→ progressive imperfect (the ongoing leading through the wilderness)ἄγω: 'lead / guide / bring'; renders יַנְחֶנּוּ ('he led him'); the imperfect pictures the continuous guidance of Israel through the desert by the LORD alone.
αὐτούςthemAccusativedirect object of ἦγεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἦγεν.
καὶandcoordinate conjunction (introducing antithesis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἦν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἦνthere wasImpf Act Indic 3 Sg · εἰμίmain verb (existential: 'there was no strange god')→ durative imperfect (the continued absence of any other god)εἰμί (impf. ἦν): 'be / exist'; the existential denies any foreign deity's presence in Israel's salvation — the LORD acted utterly alone.
μετ᾿withpreposition + genitive (accompaniment, elided before vowel)→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment, elided before vowel).
αὐτῶνthemGenitiveobject of μετ᾿ (accompaniment)→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετ᾿ (accompaniment).
θεὸςgodNominativesubject of ἦν (the absent foreign god)→ participant prominenceθεός: 'god'; here a pagan deity (qualified by ἀλλότριος); renders אֵל; the very 'strange god' that had no part in the salvation will become the object of Israel's apostasy (vv. 16–17).
ἀλλότριοςforeign / strangeNominativeattributive adjective (with θεός)→ participant prominenceἀλλότριος: 'belonging to another / foreign / strange'; renders נֵכָר ('foreign'); θεὸς ἀλλότριος ('strange god') is the standard LXX phrase for an alien deity (cf. Ps 80:10 LXX); its absence here heightens the scandal of v. 16, where Israel provokes God ἐπ᾽ ἀλλοτρίοις.
13

ἀνεβίβασεν αὐτοὺς ἐπὶ τὴν ἰσχὺν τῆς γῆς ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας

He brought them up onto the strength of the land; he fed them the produce of the fields; they sucked honey out of a rock, and oil out of solid rock.

Providence in the land: abundance from the rockἀνεβίβασεν αὐτοὺς
The provision-stanza moves from wilderness to settled abundance: God set Israel on the heights and fed them the land's produce — honey and oil drawn even from the rock (ἐκ πέτρας … ἐκ στερεᾶς πέτρας). The rock that gives sweetness here is a positive note in the πέτρα-motif, the same Rock who is God himself (cf. v. 4; 1 Cor 10:4 reads the wilderness rock as Christ).
Word-by-word analysis· 20 words
ἀνεβίβασενhe brought upAor Act Indic 3 Sg · ἀναβιβάζωmain verb (elevation onto the heights)→ constative aorist (the act of raising up)ἀναβιβάζω: 'bring up / cause to ascend / set on high'; renders יַרְכִּבֵהוּ ('he made him ride'); God exalts Israel onto the high places of the land — settlement and dominion.
αὐτοὺςthemAccusativedirect object of ἀνεβίβασεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνεβίβασεν.
ἐπὶontopreposition + accusative (direction onto)→ spatial or relational framingἐπὶ: meaning 'onto'; here it marks the relation signaled by preposition + accusative (direction onto).
τὴνtheAccusativearticle (with ἰσχύν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχὺνstrength / heightsAccusativeaccusative object of ἐπί ('onto the strength of the land')→ object specificationἰσχύς: 'strength / might'; here 'the strong places / heights' of the land; renders בָּמֳתֵי אָרֶץ ('the high places of the earth'); the LXX reads the heights as the land's fastnesses, the secure high ground God gives Israel.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςof the landGenitivegenitive (with ἰσχύν: 'strength of the land')→ relational specificationγῆ (gen. γῆς): 'land / earth'; renders אָרֶץ; the promised land whose heights God gives Israel to possess.
ἐψώμισενhe fedAor Act Indic 3 Sg · ψωμίζωmain verb (nourishing with produce)→ constative aorist (the act of feeding)ψωμίζω: 'feed / give to eat (morsel by morsel)'; from ψωμός ('morsel'); renders יֹאכַל ('he ate / fed'); the verb connotes intimate provision, like feeding a child by hand.
αὐτοὺςthemAccusativedirect object of ἐψώμισεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐψώμισεν.
γενήματαproduceAccusativeaccusative of content (what they were fed)→ object specificationγένημα (pl. γενήματα): 'produce / yield / fruit (of the land)'; renders תְּנוּבֹת ('increase / produce'); the agricultural bounty of the settled land.
ἀγρῶνof fieldsGenitivegenitive (with γενήματα: 'produce of fields')→ relational specificationἀγρός (gen. pl. ἀγρῶν): 'field / countryside'; renders שָׂדָי; the cultivated fields yielding their increase.
ἐθήλασανthey suckedAor Act Indic 3 Pl · θηλάζωmain verb (drawing nourishment)→ constative aorist (the act of suckling)θηλάζω: 'suckle / give or draw milk / suck'; renders יֵנִקֵהוּ ('he suckled him'); the nursing-image — Israel drew nourishment as a child at the breast, even from the rock.
μέλιhoneyAccusativedirect object of ἐθήλασαν→ object specificationμέλι: 'honey'; renders דְּבַשׁ; the wild honey of the rocks, a sign of the land's miraculous sweetness (cf. 'a land flowing with milk and honey').
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
πέτραςa rockGenitivegenitive of source (with ἐκ: 'out of a rock')→ relational specificationπέτρα: 'rock / crag'; renders סֶלַע; 'honey out of the rock' is a wonder of provision; the word πέτρα carries the Rock-motif of the Song (cf. v. 4 'the Rock'; 1 Cor 10:4, the rock that followed Israel in the wilderness).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαιονoilAccusativedirect object (parallel to μέλι)→ object specificationἔλαιον: 'olive oil'; renders שֶׁמֶן; oil from the rock (olive trees rooted in stony soil) — a second wonder of the land's fertility.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
στερεᾶςsolid / hardGenitiveattributive adjective (with πέτρας)→ relational specificationστερεός: 'firm / hard / solid'; renders חַלָּמִישׁ ('flint'); the 'solid rock' intensifies the wonder — even the hardest stone yields oil at God's provision.
πέτραςrockGenitivegenitive of source (with ἐκ: 'out of solid rock')→ relational specificationπέτρα: 'rock'; the second occurrence in the verse, reinforcing the rock-as-source-of-blessing image that mirrors the Rock who is God himself.
14

βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν υἱῶν ταύρων καὶ τράγων μετὰ στέατος νεφρῶν πυροῦ καὶ αἷμα σταφυλῆς ἔπιον οἶνον

Butter of cattle and milk of sheep, with fat of lambs and rams, of the young of bulls and goats, with the fat of the kidneys of wheat; and the blood of the grape they drank as wine.

Catalogue of abundance: the rich produce of the landβούτυρον βοῶν
A heaped catalogue of the land's richest fare — curds, milk, the fat of lambs, rams, bulls, and goats, 'the fat of the kidneys of wheat' (the choicest grain), and the 'blood of the grape' (the finest wine). The accumulation of genitives without verbs (asyndetic plenty) conveys overflowing abundance, the climax of God's bounty just before Israel's ingratitude in v. 15.
Word-by-word analysis· 23 words
βούτυρονbutter / curdsAccusativeaccusative (continuing the catalogue of food)→ object specificationβούτυρον: 'butter / curds'; renders חֶמְאָה ('curds'); the first item in the catalogue of dairy abundance.
βοῶνof cattleGenitivegenitive of source (with βούτυρον)→ relational specificationβοῦς (gen. pl. βοῶν): 'ox / cow / cattle'; renders בָּקָר; the cattle whose curds nourish Israel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γάλαmilkAccusativeaccusative (parallel to βούτυρον)→ object specificationγάλα: 'milk'; renders חֲלֵב; the milk of the flock, paired with the curds of the herd.
προβάτωνof sheepGenitivegenitive of source (with γάλα)→ relational specificationπρόβατον (gen. pl. προβάτων): 'sheep'; renders צֹאן; the flock providing milk.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
στέατοςfatGenitiveobject of μετά ('with the fat of')→ relational specificationστέαρ (gen. στέατος): 'fat / suet'; renders חֵלֶב; the fat is the choicest part, reserved in sacrifice for God (Lev 3:16); here a sign of the richest fare.
ἀρνῶνof lambsGenitivegenitive (with στέατος: 'fat of lambs')→ relational specificationἀρήν (gen. pl. ἀρνῶν): 'lamb'; renders כָּרִים ('lambs'); the fat of young sheep.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κριῶνof ramsGenitivegenitive (parallel to ἀρνῶν)→ relational specificationκριός (gen. pl. κριῶν): 'ram'; renders אֵילִים ('rams'); the mature males of the flock.
υἱῶνof the youngGenitivegenitive (with ταύρων: 'young of bulls')→ relational specificationυἱός (gen. pl. υἱῶν): 'son / young'; renders בְּנֵי ('sons/young of'); a Hebraism — 'sons of bulls' = young bulls.
ταύρωνof bullsGenitivegenitive (with υἱῶν)→ relational specificationταῦρος (gen. pl. ταύρων): 'bull'; renders בָּשָׁן (read as cattle); the strong bulls of the herd.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τράγωνof goatsGenitivegenitive (parallel to ταύρων)→ relational specificationτράγος (gen. pl. τράγων): 'he-goat'; renders עַתּוּדִים ('he-goats'); completing the list of choice livestock.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
στέατοςfatGenitiveobject of μετά (second occurrence)→ relational specificationστέαρ (gen. στέατος): 'fat'; the second 'fat' phrase, now of the grain — 'the fat of the kidneys of wheat,' a striking metaphor for the choicest wheat.
νεφρῶνof kidneysGenitivegenitive (with στέατος: 'fat of the kidneys')→ relational specificationνεφρός (gen. pl. νεφρῶν): 'kidney'; renders כִּלְיוֹת ('kidneys'); 'the fat of the kidneys of wheat' is a Hebrew idiom for the richest, fattest grain — the kidney-fat being the choicest of an animal.
πυροῦof wheatGenitivegenitive (with νεφρῶν: 'kidneys of wheat')→ relational specificationπυρός (gen. πυροῦ): 'wheat'; renders חִטָּה; the finest grain, here described with the sacrificial language of fat and kidneys to mark its excellence.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἷμαbloodAccusativedirect object of ἔπιον→ object specificationαἷμα: 'blood'; renders דַּם; 'the blood of the grape' is a vivid poetic metaphor for red wine (cf. Gen 49:11); the image ironically foreshadows the blood-vengeance of vv. 42–43.
σταφυλῆςof the grapeGenitivegenitive (with αἷμα: 'blood of the grape')→ relational specificationσταφυλή (gen. σταφυλῆς): 'cluster of grapes / grape'; renders עֵנָב ('grape'); the grape whose 'blood' is wine; σταφυλή recurs darkly at v. 32 (σταφυλὴ χολῆς, 'grape of gall').
ἔπιονthey drankAor Act Indic 3 Pl · πίνωmain verb (the drinking of wine)→ constative aorist (the act of drinking)πίνω (aor. ἔπιον): 'drink'; renders תִּשְׁתֶּה ('you drank'); Israel drank the finest wine — the climax of the catalogue of abundance, the satiety that leads to the apostasy of v. 15.
οἶνονwineAccusativeaccusative in apposition / object (the wine drunk)→ object specificationοἶνος: 'wine'; renders חָמֶר; in apposition to 'the blood of the grape' — they drank it as wine; οἶνος recurs at v. 33 (the wine of dragons' venom).
15

καὶ ἔφαγεν Ιακωβ καὶ ἐνεπλήσθη καὶ ἀπελάκτισεν ὁ ἠγαπημένος ἐλιπάνθη ἐπαχύνθη ἐπλατύνθη καὶ ἐγκατέλιπεν θεὸν τὸν ποιήσαντα αὐτὸν καὶ ἀπέστη ἀπὸ θεοῦ σωτῆρος αὐτοῦ

And Jacob ate and was filled, and the Beloved kicked; he grew fat, grew thick, grew broad — and he forsook the God who made him and departed from God his savior.

The turning-point: satiety and apostasy (Jeshurun grew fat and kicked)καὶ ἔφαγεν Ιακωβ
The hinge of the Song: prosperity breeds rebellion. ὁ ἠγαπημένος ('the Beloved') renders Hebrew Jeshurun (יְשֻׁרוּן, 'the upright one'), an affectionate name for Israel. The three asyndetic verbs ἐλιπάνθη ἐπαχύνθη ἐπλατύνθη ('grew fat, thick, broad') hammer the bloated complacency that issues in apostasy. He forsook the God who made him (cf. v. 6) and abandoned θεοῦ σωτῆρος — God his savior, where MT has 'the Rock of his salvation' (the Rock-motif de-metaphorized).
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγενateAor Act Indic 3 Sg · ἐσθίωmain verb (the eating that leads to satiety)→ constative aorist (the act of eating)ἐσθίω (aor. ἔφαγεν): 'eat'; renders וַיֹּאכַל; the feeding of vv. 13–14 issues in eating and being filled — the prelude to forgetting God (cf. Deut 8:12–14).
ΙακωβJacobsubject (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable; the covenant name, here the subject who eats and is filled.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνεπλήσθηwas filledAor Pass Indic 3 Sg · ἐμπίμπλημιmain verb (satiety)→ constative aorist (the state of being filled)ἐμπίμπλημι (aor. pass. ἐνεπλήσθη): 'fill / satisfy / glut'; renders וַיִּשְׂבַּע ('and was satisfied'); the dangerous satiety that breeds forgetfulness of God (cf. Deut 6:11–12; 8:10).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπελάκτισενkickedAor Act Indic 3 Sg · ἀπολακτίζωmain verb (the act of rebellion)→ constative aorist (the act of kicking out)ἀπολακτίζω: 'kick out / kick away'; from λάκτίζω ('kick'); renders וַיִּבְעָט ('and kicked'); the image of the well-fed ox or ass that kicks against its master — Israel's bloated rebellion against God.
theNominativearticle (with ἠγαπημένος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἠγαπημένοςthe BelovedPerf Mid/Pass Ptcp Nom Sg Masc · ἀγαπάωsubstantivized participle (subject: the Beloved = Jeshurun)→ resultative perfect participle (one who is and remains beloved)ἀγαπάω (perf. pass. ptcp.): 'love'; ὁ ἠγαπημένος ('the beloved one') is the LXX's rendering of Hebrew Jeshurun (יְשֻׁרוּן, 'the upright one'), the poetic pet-name for Israel (cf. Deut 33:5, 26); the perfect marks an abiding belovedness — making the kick all the more grievous.
ἐλιπάνθηgrew fatAor Pass Indic 3 Sg · λιπαίνωmain verb (first of three satiety-verbs)→ ingressive aorist passive (became fat)λιπαίνω (aor. pass. ἐλιπάνθη): 'make fat / grow fat / sleek'; renders שָׁמַנְתָּ ('you grew fat'); the first of the asyndetic triad describing bloated prosperity.
ἐπαχύνθηgrew thickAor Pass Indic 3 Sg · παχύνωmain verb (second satiety-verb)→ ingressive aorist passive (became thick/gross)παχύνω (aor. pass. ἐπαχύνθη): 'make thick / fatten / make gross/dull'; renders עָבִיתָ ('you grew thick'); the same verb is used of the dulled, fat heart in Isa 6:10 LXX (cited Matt 13:15; Acts 28:27) — fatness as spiritual insensibility.
ἐπλατύνθηgrew broadAor Pass Indic 3 Sg · πλατύνωmain verb (third satiety-verb)→ ingressive aorist passive (became broad/distended)πλατύνω (aor. pass. ἐπλατύνθη): 'make broad / widen / distend'; renders כָּשִׂיתָ ('you grew gorged'); the third of the triad — gorged to bursting; the cumulative effect is grotesque self-satisfaction.
καὶandcoordinate conjunction (introducing the apostasy)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγκατέλιπενhe forsookAor Act Indic 3 Sg · ἐγκαταλείπωmain verb (the act of abandonment)→ constative aorist (the act of forsaking)ἐγκαταλείπω: 'forsake / abandon / leave behind'; renders וַיִּטֹּשׁ ('and he forsook'); the grave verb of covenant abandonment (cf. Ps 21:2 LXX, cited Matt 27:46); Israel deserts the very God who made him.
θεὸνGodAccusativedirect object of ἐγκατέλιπεν→ object specificationθεός: 'God'; renders אֱלוֹהַּ; the object of the abandonment, qualified by the participle 'who made him' — apostasy against the Creator.
τὸνthe (one)Accusativearticle (with the participle ποιήσαντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιήσανταwho madeAor Act Ptcp Acc Sg Masc · ποιέωattributive participle (modifying θεόν: 'the God who made him')→ constative aorist participle (the completed act of making)ποιέω (aor. ptcp. ποιήσαντα): 'make / create'; renders עֹשֵׂהוּ ('the one who made him'); echoes ἐποίησέν σε of v. 6 — Israel forsakes its own Maker, the height of folly.
αὐτὸνhimAccusativedirect object of ποιήσαντα→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ποιήσαντα.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστηdepartedAor Act Indic 3 Sg · ἀφίστημιmain verb (the act of apostasy)→ constative aorist (the act of withdrawing)ἀφίστημι (aor. ἀπέστη): 'withdraw / depart / fall away / apostatize'; renders וַיְנַבֵּל ('he treated as foolish / spurned'); the source of ἀποστασία ('apostasy'); Israel stands off from God his savior.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
θεοῦGodGenitiveobject of ἀπό (the one departed from)→ relational specificationθεός (gen. θεοῦ): 'God'; here rendering Hebrew צוּר ('Rock') in the phrase 'the Rock of his salvation'; the LXX de-metaphorizes the Rock-title into 'God his savior' — part of the recurring πέτρα/Rock-motif (cf. vv. 4, 18, 31).
σωτῆροςsaviorGenitivegenitive in apposition (with θεοῦ: 'God his savior')→ relational specificationσωτήρ (gen. σωτῆρος): 'savior / deliverer'; renders יְשֻׁעָתוֹ ('his salvation'); 'God his savior' for MT 'the Rock of his salvation' — the abandoned God is precisely the one who saved him.
αὐτοῦhisGenitivegenitive of possession (with σωτῆρος)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with σωτῆρος).
16

παρώξυνάν με ἐπ᾿ ἀλλοτρίοις ἐν βδελύγμασιν αὐτῶν ἐξεπίκρανάν με

They provoked me with strange gods; with their abominations they embittered me.

The provocation: idolatry as the offense (first-person divine speech begins)παρώξυνάν με
The voice shifts to the first-person divine 'me' (με), intensifying the indictment. A tight synonymous bicolon — 'they provoked me with strange gods // with their abominations they embittered me' — frames idolatry as personal affront to God. παρώξυνάν ('provoked') anticipates the jealousy-vocabulary of v. 21 (παρεζήλωσαν, παρώργισαν) that Paul will cite at Rom 10:19.
Word-by-word analysis· 9 words
παρώξυνάνthey provokedAor Act Indic 3 Pl · παροξύνωmain verb (the act of provocation)→ constative aorist (the act of provoking to anger)παροξύνω: 'provoke / irritate / exasperate'; renders יַקְנִאֻהוּ ('they made him jealous'); the verb of stirring divine anger; cognate with the παρα-compounds of jealousy/provocation clustered at v. 21.
μεmeAccusativedirect object of παρώξυναν (the divine 'me')→ participant referenceἐγώ (acc. με): 'me'; the first-person divine object marks the shift to direct God-speech; the provocation is against God himself.
ἐπ᾿with / overpreposition + dative (cause/occasion, elided before vowel)→ spatial or relational framingἐπί + dat.: 'with / over / on account of'; marks the occasion of the provocation — the strange gods; the same construction recurs at v. 21 (ἐπ᾽ οὐ θεῷ).
ἀλλοτρίοιςstrange godsDativeobject of ἐπ᾿ (substantivized: 'with strange [gods]')→ sphere or referenceἀλλότριος (dat. pl. ἀλλοτρίοις): 'foreign / strange'; substantivized 'with strange [gods]'; renders בְּזָרִים ('with strangers'); recalls θεὸς ἀλλότριος of v. 12 — Israel embraces the alien gods that had no part in their salvation.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
βδελύγμασινabominationsDativeinstrumental dative (means of embittering)→ sphere or referenceβδέλυγμα (dat. pl. βδελύγμασιν): 'abomination / detestable thing'; renders תּוֹעֵבֹת ('abominations'); the standard LXX term for idols and their cult (cf. τὸ βδέλυγμα τῆς ἐρημώσεως, Dan 9:27; Matt 24:15).
αὐτῶνtheirGenitivegenitive of possession (with βδελύγμασιν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βδελύγμασιν).
ἐξεπίκρανάνthey embitteredAor Act Indic 3 Pl · ἐκπικραίνωmain verb (parallel to παρώξυναν)→ constative aorist (the act of provoking to bitterness)ἐκπικραίνω: 'embitter / make very bitter / provoke'; the intensive ἐκ- form; renders יַכְעִסֻהוּ ('they vexed him'); parallel to παρώξυναν, completing the synonymous bicolon of provocation.
μεmeAccusativedirect object of ἐξεπίκραναν→ participant referenceἐγώ (acc. με): 'me'; the repeated divine 'me' frames the bicolon, stressing the personal nature of the offense against God.
17

ἔθυσαν δαιμονίοις καὶ οὐ θεῷ θεοῖς οἷς οὐκ ᾔδεισαν καινοὶ πρόσφατοι ἥκασιν οὓς οὐκ ᾔδεισαν οἱ πατέρες αὐτῶν

They sacrificed to demons and not to God, to gods whom they did not know; new, recent ones have come, whom their fathers did not know.

Specification of the idolatry: sacrifice to demons and no-godsἔθυσαν δαιμονίοις
The provocation specified: their sacrifices went to δαιμόνια ('demons') and not to God — gods unknown, new, recent, unknown even to the fathers. The LXX's δαιμονίοις (for Hebrew שֵׁדִים) supplies Paul's framework at 1 Cor 10:20 ('what they sacrifice, they sacrifice to demons'). The fourfold emphasis on the gods' newness and unknownness underscores the perversity of abandoning the ancient God of the fathers for novel deities.
Word-by-word analysis· 18 words
ἔθυσανthey sacrificedAor Act Indic 3 Pl · θύωmain verb (the act of idolatrous sacrifice)→ constative aorist (the act of sacrificing)θύω: 'sacrifice / offer / slay'; renders יִזְבְּחוּ ('they sacrificed'); the cultic verb — their worship was directed to demons rather than to God.
δαιμονίοιςto demonsDativeindirect object of ἔθυσαν (recipients of sacrifice)→ sphere or referenceδαιμόνιον (dat. pl. δαιμονίοις): 'demon / evil spirit'; renders שֵׁדִים ('demons / spirits'); the LXX identifies the idols with demons, the basis of Paul's argument that idol-sacrifice is communion with demons (1 Cor 10:20–21).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (with θεῷ)→ discourse linkage or contrastοὐ: 'not'; the sharp antithesis 'to demons and not to God' exposes the apostasy — worship misdirected away from the true God.
θεῷto GodDativedative (the God they did not sacrifice to)→ sphere or referenceθεός (dat. θεῷ): 'God'; renders אֱלֹהַּ; the true God, contrasted with the demons; their sacrifice bypassed him entirely.
θεοῖςto godsDativedative (recipients: 'to gods whom they did not know')→ sphere or referenceθεός (dat. pl. θεοῖς): here pagan 'gods'; renders אֱלֹהִים (of false gods); the plural marks the polytheistic apostasy.
οἷςwhomDativerelative pronoun (dative object of ᾔδεισαν)→ participant reference or interestὅς (dat. pl. οἷς): relative 'whom'; introduces the clause stressing the gods' unknownness.
οὐκnotnegative particle (with ᾔδεισαν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ᾔδεισανthey knewPlpf Act Indic 3 Pl · οἶδαverb of relative clause (the gods were unknown)→ stative pluperfect (a prior state of not-knowing)οἶδα (plpf. ᾔδεισαν, with imperfect/aorist sense): 'know'; renders יְדָעוּם ('they knew them'); the gods were utterly unknown — no ancestral relationship, no covenant, no history.
καινοὶnewNominativepredicate adjective (the gods as 'new')→ participant prominenceκαινός (pl. καινοί): 'new / novel'; renders חֲדָשִׁים ('new ones'); the novelty of the gods is itself a reproach — Israel abandoned the ancient God for upstart deities.
πρόσφατοιrecentNominativepredicate adjective (parallel to καινοί)→ participant prominenceπρόσφατος (pl. πρόσφατοι): 'recent / freshly come / new-made'; renders מִקָּרֹב ('lately / from near'); intensifies καινοί — these gods are mere newcomers.
ἥκασινhave comePerf Act Indic 3 Pl · ἥκωmain verb (the recent arrival of the gods)→ resultative perfect (they have recently arrived and are now present)ἥκω (perf. ἥκασιν): 'have come / be present'; renders בָּאוּ ('they came'); the perfect stresses the gods' recent and current presence — johnny-come-lately deities.
οὓςwhomAccusativerelative pronoun (accusative object of ᾔδεισαν)→ participant referenceὅς (acc. pl. οὓς): relative 'whom'; introduces the second unknownness-clause, now about the fathers.
οὐκnotnegative particle (with ᾔδεισαν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ᾔδεισανknewPlpf Act Indic 3 Pl · οἶδαverb of relative clause (the fathers did not know them)→ stative pluperfect (the fathers' prior not-knowing)οἶδα (plpf. ᾔδεισαν): 'know'; the repeated verb stresses the rupture with the ancestral faith — gods unknown even to the patriarchs.
οἱtheNominativearticle (with πατέρες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of the second ᾔδεισαν→ participant prominenceπατήρ (pl. πατέρες): 'father / ancestor'; renders אֲבֹתֵיכֶם ('your fathers'); the patriarchs and forefathers who knew only the LORD — their ignorance of these gods condemns the present generation's novelty-worship.
αὐτῶνtheirGenitivegenitive of possession (with πατέρες)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατέρες).
18

θεὸν τὸν γεννήσαντά σε ἐγκατέλιπες καὶ ἐπελάθου θεοῦ τοῦ τρέφοντός σε

The God who begot you, you forsook, and you forgot the God who nourishes you.

Direct rebuke: forsaking the God who begot you (the Rock that begot you)θεὸν τὸν γεννήσαντά σε
The reproach turns to direct second-person address ('you'). MT reads 'the Rock that begot you (צוּר יְלָדְךָ) you neglected'; the LXX renders the Rock as θεόν — 'the God who begot you.' The birth-and-nurture imagery (γεννήσαντα // τρέφοντος, begot // nourishes) makes the apostasy a child's betrayal of its own parent. A tight antithetical bicolon: forsook the begetter // forgot the nourisher.
Word-by-word analysis· 11 words
θεὸνGodAccusativedirect object of ἐγκατέλιπες (fronted for emphasis)→ object specificationθεός: 'God'; here rendering Hebrew צוּר ('Rock') in the phrase 'the Rock that begot you'; the fronted accusative emphasizes the enormity of the object forsaken — the Rock-motif again de-metaphorized to θεός (cf. vv. 4, 15, 31).
τὸνthe (one)Accusativearticle (with the participle γεννήσαντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γεννήσαντάwho begotAor Act Ptcp Acc Sg Masc · γεννάωattributive participle (modifying θεόν: 'the God who begot you')→ constative aorist participle (the completed act of begetting)γεννάω (aor. ptcp. γεννήσαντα): 'beget / father / bring forth'; renders יְלָדְךָ ('begot you'); 'the Rock that begot you' — God as Israel's father/begetter; the birth-language makes apostasy a betrayal of one's own parent (cf. v. 6, your father; v. 15, who made him).
σεyouAccusativedirect object of γεννήσαντα→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of γεννήσαντα.
ἐγκατέλιπεςyou forsookAor Act Indic 2 Sg · ἐγκαταλείπωmain verb (the act of forsaking)→ constative aorist (the act of abandonment)ἐγκαταλείπω (aor. ἐγκατέλιπες): 'forsake / abandon'; renders תֶּשִׁי ('you neglected'); the second-person picks up ἐγκατέλιπεν of v. 15, now a direct accusation against the hearer.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπελάθουyou forgotAor Mid Indic 2 Sg · ἐπιλανθάνομαιmain verb (parallel to ἐγκατέλιπες)→ constative aorist (the act of forgetting)ἐπιλανθάνομαι (aor. ἐπελάθου): 'forget / be unmindful of'; renders וַתִּשְׁכַּח ('and you forgot'); the antithesis of μνήσθητε (v. 7) — Israel was commanded to remember but instead forgot the God who reared it.
θεοῦGodGenitivegenitive object of ἐπελάθου (verb of forgetting takes genitive)→ relational specificationθεός (gen. θεοῦ): 'God'; renders אֵל; the genitive object of forgetting; qualified by 'who nourishes you' — the abandoned God is the sustainer.
τοῦthe (one)Genitivearticle (with the participle τρέφοντος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρέφοντόςwho nourishesPres Act Ptcp Gen Sg Masc · τρέφωattributive participle (modifying θεοῦ: 'the God who nourishes you')→ progressive present participle (the ongoing act of nourishing)τρέφω (pres. ptcp. τρέφοντος): 'feed / nourish / rear'; renders מְחֹלְלֶךָ ('who brought you to birth / formed you'); the present tense marks God's continual sustaining — he still nourishes the very people who forgot him.
σεyouAccusativedirect object of τρέφοντος→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of τρέφοντος.
19

καὶ εἶδεν κύριος καὶ ἐζήλωσεν καὶ παρωξύνθη δι᾿ ὀργὴν υἱῶν αὐτοῦ καὶ θυγατέρων

And the LORD saw, and was jealous, and was provoked because of the anger of his sons and daughters.

The divine response: the LORD sees and is provoked (turn to judgment)καὶ εἶδεν κύριος
The pivot from indictment to verdict. Three rapid verbs — saw, was jealous, was provoked (εἶδεν … ἐζήλωσεν … παρωξύνθη) — narrate the divine reaction to the apostasy of vv. 15–18. The provocation is δι᾽ ὀργήν, 'because of the anger / provocation' of his own sons and daughters, intensifying the grief: it is his own children who provoke him. This sets up the sentence of judgment in vv. 20–25.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (the LORD perceives the apostasy)→ constative aorist (the act of seeing)ὁράω (aor. εἶδεν): 'see / perceive'; renders וַיַּרְא ('and he saw'); God observes the idolatry — the seeing that triggers the judicial response.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the subject of the three reaction-verbs.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐζήλωσενwas jealousAor Act Indic 3 Sg · ζηλόωmain verb (the divine jealousy)→ ingressive aorist (became jealous)ζηλόω: 'be jealous / be zealous'; renders וַיִּנְאַץ ('and he spurned') but the LXX introduces the jealousy-theme; cognate with the jealousy-vocabulary (παραζηλόω) of v. 21 — God's covenant jealousy, the proper response to spiritual adultery.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρωξύνθηwas provokedAor Pass Indic 3 Sg · παροξύνωmain verb (the divine provocation)→ ingressive aorist passive (was stirred to anger)παροξύνω (aor. pass. παρωξύνθη): 'be provoked / be exasperated'; picks up παρώξυναν of v. 16 — the people provoked, and now God is provoked in turn; the verb of stirred divine anger.
δι᾿because ofpreposition + accusative (cause, elided before vowel)→ spatial or relational framingδιά + acc.: 'because of / on account of'; marks the cause of the provocation — the anger/offense given by his children.
ὀργὴνanger / provocationAccusativeaccusative object of διά (cause of the provocation)→ object specificationὀργή: 'anger / wrath / provocation'; renders מִכַּעַס ('from vexation'); here 'the provocation of his sons and daughters' — the offense they gave; ὀργή will recur of God's own wrath (cf. v. 22, the fire of his θυμός).
υἱῶνof sonsGenitivegenitive (with ὀργήν: 'anger of his sons')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; renders בָּנָיו ('his sons'); the offenders are God's own children — the grief of the verse is that of a betrayed father (cf. v. 6, your father).
αὐτοῦhisGenitivegenitive of possession (with υἱῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with υἱῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυγατέρωνand daughtersGenitivegenitive (parallel to υἱῶν: 'sons and daughters')→ relational specificationθυγάτηρ (gen. pl. θυγατέρων): 'daughter'; renders וּבְנֹתָיו ('and his daughters'); the sons-and-daughters pair embraces the whole people as God's family, deepening the pathos of the betrayal.
20

καὶ εἶπεν ἀποστρέψω τὸ πρόσωπόν μου ἀπ᾿ αὐτῶν καὶ δείξω τί ἔσται αὐτοῖς ἐπ᾿ ἐσχάτων ὅτι γενεὰ ἐξεστραμμένη ἐστίν υἱοί οἷς οὐκ ἔστιν πίστις ἐν αὐτοῖς

And he said, 'I will turn away my face from them, and I will show what will be for them at the last; for they are a perverse generation, sons in whom there is no faithfulness.'

The divine sentence begins: the hiding of the faceκαὶ εἶπεν ἀποστρέψω
God's first-person verdict: 'I will turn away my face' (ἀποστρέψω τὸ πρόσωπόν μου) — the hiding of the face, the withdrawal of favor and protection (cf. Deut 31:17–18). The reason is given by ὅτι: 'they are a perverse generation, sons in whom there is no faithfulness (οὐκ ἔστιν πίστις).' This is the precise antithesis of v. 4 (θεὸς πιστός, 'a faithful God') — God is faithful, but his children have no faith.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (introducing divine speech)→ constative aorist (the speech-act of judgment)λέγω (aor. εἶπεν): 'say'; introduces the first-person divine sentence; God now speaks the verdict directly.
ἀποστρέψωI will turn awayFut Act Indic 1 Sg · ἀποστρέφωmain verb (the divine resolve to hide the face)→ predictive future (the announced withdrawal)ἀποστρέφω: 'turn away / turn back'; renders אַסְתִּירָה ('I will hide'); ἀποστρέψω τὸ πρόσωπον ('I will turn away my face') is the hiding-of-the-face motif — the withdrawal of divine presence and favor (cf. Deut 31:17–18; Ps 12:1 LXX).
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπόνfaceAccusativedirect object of ἀποστρέψω→ object specificationπρόσωπον: 'face / presence'; renders פָּנַי ('my face'); the divine 'face' is God's favorable presence; its turning away is the withdrawal of blessing and protection.
μουmyGenitivegenitive of possession (with πρόσωπον)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πρόσωπον).
ἀπ᾿frompreposition + genitive (separation, elided before vowel)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation, elided before vowel).
αὐτῶνthemGenitiveobject of ἀπ᾿ (those from whom the face turns)→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἀπ᾿ (those from whom the face turns).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δείξωI will showFut Act Indic 1 Sg · δείκνυμιmain verb (the divine purpose to reveal their end)→ predictive future (the announced revealing)δείκνυμι: 'show / point out / make known'; renders אֶרְאֶה ('I will see / let me see'); God will demonstrate what their end will be — the judgment about to be detailed.
τίwhatNominativeinterrogative pronoun (subject of ἔσται in indirect question)→ participant referenceτίς (n. τί): 'what'; introduces the indirect question 'what will be for them at the last' — the outcome God will reveal.
ἔσταιwill beFut Indic 3 Sg · εἰμίverb of indirect question→ predictive future (their coming fate)εἰμί (fut. ἔσται): 'be'; the future in the indirect question points to the eschatological outcome — 'what will be for them at the last.'
αὐτοῖςfor themDativedative of advantage/reference (with ἔσται)→ participant reference or interestαὐτοῖς: meaning 'for them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage/reference (with ἔσται).
ἐπ᾿atpreposition + genitive (temporal: 'at the last', elided)→ spatial or relational framingἐπί + gen.: 'at / in (the time of)'; ἐπ᾽ ἐσχάτων ('at the last / in the latter end') marks the future, eschatological horizon of the judgment.
ἐσχάτωνthe lastGenitivesubstantivized adjective (object of ἐπ᾿: 'at the last [days]')→ relational specificationἔσχατος (gen. pl. ἐσχάτων): 'last / final'; renders אַחֲרִית ('end / latter part'); ἐπ᾽ ἐσχάτων points to the latter days, the horizon of consummation; the language colors the NT 'last days' (cf. Heb 1:2).
ὅτιforcausal conjunction (grounding the judgment)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; gives the reason for the hiding of the face — their perversity and faithlessness.
γενεὰgenerationNominativepredicate nominative (with ἐστίν: 'they are a generation')→ participant prominenceγενεά: 'generation'; renders דּוֹר; echoes γενεὰ σκολιά of v. 5, framing the whole apostate cohort.
ἐξεστραμμένηperversePerf Mid/Pass Ptcp Nom Sg Fem · ἐκστρέφωperfect participle (predicate with γενεά: 'a perverted generation')→ resultative perfect participle (a settled state of perversion)ἐκστρέφω (perf. pass. ptcp. ἐξεστραμμένη): 'turn inside out / pervert / distort'; renders תַּהְפֻּכֹת ('perversity'); the perfect denotes a fixed warped condition; synonymous with διεστραμμένη of v. 5 — a generation thoroughly turned out of true.
ἐστίνisPres Act Indic 3 Sg · εἰμίlinking verb (predication about the generation)→ gnomic present (their settled character)εἰμί (pres. ἐστίν): 'be'; the copula asserting the generation's perverse character.
υἱοίsonsNominativenominative in apposition (the generation = sons without faith)→ participant prominenceυἱός (pl. υἱοί): 'son'; renders בָּנִים; God's 'sons' (cf. v. 19) now characterized by their lack of faith — the tragic irony of faithless children of the faithful God.
οἷςin whomDativerelative pronoun (dative of possession/reference: 'in whom')→ participant reference or interestὅς (dat. pl. οἷς): relative 'in whom / to whom'; introduces the clause denying them faith.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential: 'there is no faith in them')→ gnomic present (the abiding absence of faith)εἰμί (pres. ἔστιν): the existential 'there is'; οὐκ ἔστιν πίστις ('there is no faith') is the deliberate antithesis of οὐκ ἔστιν ἀδικία … θεὸς πιστός (v. 4) — God lacks all injustice and is faithful; his sons lack all faith.
πίστιςfaith / faithfulnessNominativesubject of ἔστιν (existential)→ participant prominenceπίστις: 'faith / faithfulness / trust'; renders אֵמֻן ('faithfulness'); the cardinal covenant-virtue; its absence in the 'sons' is the inverse of the θεὸς πιστός of v. 4 and lies behind Paul's contrast of faith and faithlessness in Rom 3:3; 9–11.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
αὐτοῖςthemDativeobject of ἐν (where faith is absent)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐν (where faith is absent).
21

αὐτοὶ παρεζήλωσάν με ἐπ᾿ οὐ θεῷ παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

They made me jealous with a no-god; they provoked me with their idols; and I will make them jealous with a no-people; with a foolish nation I will provoke them.

The lex talionis pivot: a no-god answered by a no-people (cited at Rom 10:19)αὐτοὶ παρεζήλωσάν με
The theological hinge of the whole Song and one of its most consequential verses in NT use. Built on a precise measure-for-measure chiasm: 'they made me jealous (παρεζήλωσαν) with a no-god (ἐπ᾽ οὐ θεῷ) … and I will make them jealous (παραζηλώσω) with a no-people (ἐπ᾽ οὐκ ἔθνει)'; 'they provoked me (παρώργισαν) with idols … I will provoke them (παροργιῶ) with a foolish nation.' Paul cites this verbatim at Rom 10:19 (Μωϋσῆς λέγει· ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει, ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς) as the scriptural charter that God always intended to provoke Israel to jealousy through the Gentiles — the structural logic of Romans 9–11 (cf. Rom 11:11, 14). The 'no-people' (οὐκ ἔθνος) answering the 'no-god' (οὐ θεός) is the divine poetic justice.
Word-by-word analysis· 23 words
αὐτοὶthey themselvesNominativesubject (emphatic: 'they')→ participant prominenceαὐτός (nom. pl. αὐτοί): 'they (themselves)'; the emphatic subject sets up the antithesis with κἀγώ ('and I') — they acted, and I will act in kind.
παρεζήλωσάνthey made jealousAor Act Indic 3 Pl · παραζηλόωmain verb (the people's provocation to jealousy)→ constative aorist (the act of provoking jealousy)παραζηλόω: 'provoke to jealousy / make jealous'; renders קִנְאוּנִי ('they made me jealous'); the key verb of the verse and of Rom 10:19; 11:11, 14, where the same verb describes God provoking Israel to jealousy through the Gentiles.
μεmeAccusativedirect object of παρεζήλωσαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παρεζήλωσαν.
ἐπ᾿withpreposition + dative (cause/occasion, elided)→ spatial or relational framingἐπί + dat.: 'with / over / on account of'; marks the means of provocation — the 'no-god'; the same construction is mirrored in the apodosis (ἐπ᾽ οὐκ ἔθνει).
οὐno / notnegative particle (with θεῷ: 'a no-god')→ discourse linkage or contrastοὐ: 'not'; οὐ θεῷ ('a no-god') is the striking phrase — the idols are not really gods at all; renders בְלֹא־אֵל ('with a no-god'); answered by οὐκ ἔθνει ('a no-people') below.
θεῷgodDativeobject of ἐπ᾿ (with οὐ: 'a no-god')→ sphere or referenceθεός (dat. θεῷ): 'god'; with οὐ, 'a no-god' — a non-entity, an unreal deity (cf. 1 Cor 8:4, 'an idol is nothing'); the offense answered measure-for-measure by 'a no-people.'
παρώργισάνthey provokedAor Act Indic 3 Pl · παροργίζωmain verb (parallel to παρεζήλωσαν)→ constative aorist (the act of provoking to anger)παροργίζω: 'provoke to anger / enrage'; renders כִּעֲסוּנִי ('they vexed me'); parallels παρεζήλωσαν; the verb recurs in the apodosis (παροργιῶ), completing the chiastic measure-for-measure.
μεmeAccusativedirect object of παρώργισαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παρώργισαν.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
τοῖςtheDativearticle (with εἰδώλοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰδώλοιςidolsDativeinstrumental dative (means of provocation)→ sphere or referenceεἴδωλον (dat. pl. εἰδώλοις): 'idol / image / phantom'; renders הַבְלֵיהֶם ('their vanities'); the LXX's standard word for idols; the 'idols' are equated with the 'no-god' — empty images that are no true deity.
αὐτῶνtheirGenitivegenitive of possession (with εἰδώλοις)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with εἰδώλοις).
κἀγὼand INominativeemphatic subject of the apodosis (crasis καὶ ἐγώ)→ participant prominenceκἀγώ: crasis of καί + ἐγώ ('and I'); the emphatic 'and I' pivots from their action to God's retaliatory action — the lex talionis turn; in Rom 10:19 Paul renders the same with ἐγώ at the head of the citation.
παραζηλώσωI will make jealousFut Act Indic 1 Sg · παραζηλόωmain verb (God's retaliatory provocation to jealousy)→ predictive future (the announced provoking of Israel)παραζηλόω (fut. παραζηλώσω): 'provoke to jealousy'; the divine answer to their παρεζήλωσαν — God will make Israel jealous 'with a no-people'; Paul cites this future precisely at Rom 10:19 and builds on it at Rom 11:11, 14 (the salvation of Gentiles to provoke Israel to jealousy).
αὐτοὺςthemAccusativedirect object of παραζηλώσω→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παραζηλώσω.
ἐπ᾿withpreposition + dative (means, elided)→ spatial or relational framingἐπ᾿: meaning 'with'; here it marks the relation signaled by preposition + dative (means, elided).
οὐκno / notnegative particle (with ἔθνει: 'a no-people')→ discourse linkage or contrastοὐ (οὐκ): 'not'; οὐκ ἔθνει ('a no-people') answers οὐ θεῷ ('a no-god') — God repays the worship of a non-god with provocation by a non-nation, i.e. the Gentiles outside the covenant; renders בְלֹא־עָם ('with a no-people').
ἔθνειpeople / nationDativeobject of ἐπ᾿ (with οὐκ: 'a no-people')→ sphere or referenceἔθνος (dat. ἔθνει): 'nation / people / Gentiles'; with οὐκ, 'a no-people' — those who were not God's people (cf. Hos 1:9–10; 2:23, taken up at Rom 9:25–26; 1 Pet 2:10); the Gentiles, no nation in covenant terms, become the instrument of Israel's jealousy.
ἐπ᾿withpreposition + dative (means, elided)→ spatial or relational framingἐπ᾿: meaning 'with'; here it marks the relation signaled by preposition + dative (means, elided).
ἔθνειnationDativeobject of ἐπ᾿ (with ἀσυνέτῳ: 'a foolish nation')→ sphere or referenceἔθνος (dat. ἔθνει): the second occurrence, now qualified by ἀσυνέτῳ; the parallel 'foolish nation' restates 'no-people' — the Gentiles, lacking covenant understanding, are God's chosen instrument.
ἀσυνέτῳfoolish / without understandingDativeattributive adjective (with ἔθνει: 'a foolish nation')→ sphere or referenceἀσύνετος: 'without understanding / foolish / senseless'; renders נָבָל ('foolish'); the Gentile nation is 'without understanding' from the covenant standpoint — the same ἀσύνετος that Paul applies to humanity at Rom 1:21, 31; here cited at Rom 10:19.
παροργιῶI will provokeFut Act Indic 1 Sg · παροργίζωmain verb (God's retaliatory provocation to anger)→ predictive future (the announced provoking)παροργίζω (fut. παροργιῶ): 'provoke to anger'; the divine answer to their παρώργισαν; completes the chiasm of measure-for-measure; cited at Rom 10:19 (ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς).
αὐτούςthemAccusativedirect object of παροργιῶ→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παροργιῶ.
22

ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου καυθήσεται ἕως ᾅδου κάτω καταφάγεται γῆν καὶ τὰ γενήματα αὐτῆς φλέξει θεμέλια ὀρέων

For a fire has been kindled from my wrath; it will burn down to Hades below; it will devour the earth and its produce; it will set ablaze the foundations of the mountains.

Ground of the judgment: the consuming fire of divine wrathὅτι πῦρ ἐκκέκαυται
ὅτι grounds the threat of v. 21 in the cosmic fire of God's wrath. The fire imagery escalates downward and outward — burning to Hades below, devouring the earth and its produce, blazing to the very foundations of the mountains. The perfect ἐκκέκαυται ('has been kindled') presents the wrath as already alight; the chain of futures (καυθήσεται, καταφάγεται, φλέξει) traces its all-consuming spread.
Word-by-word analysis· 20 words
ὅτιforcausal conjunction (grounding the judgment)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the threatened provocation in the blazing reality of divine wrath.
πῦρfireNominativesubject (the fire of wrath)→ participant prominenceπῦρ: 'fire'; renders אֵשׁ; the fire of divine wrath, a standing OT image of judgment (cf. Deut 4:24, 'a consuming fire'; Heb 12:29).
ἐκκέκαυταιhas been kindledPerf Mid/Pass Indic 3 Sg · ἐκκαίωmain verb (the wrath already alight)→ resultative perfect (kindled and now burning)ἐκκαίω (perf. pass. ἐκκέκαυται): 'kindle / set ablaze'; renders קָדְחָה ('is kindled'); the perfect presents the wrath as already ignited and currently burning — the judgment is underway.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle (with θυμοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυμοῦwrathGenitivegenitive of source (with ἐκ: 'from my wrath')→ relational specificationθυμός (gen. θυμοῦ): 'wrath / fury / anger'; renders אַף ('anger / nostril'); the fierce, hot anger of God; the fire is kindled from God's θυμός (cf. v. 24, μετὰ θυμοῦ).
μουmyGenitivegenitive of possession (with θυμοῦ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θυμοῦ).
καυθήσεταιit will burnFut Pass Indic 3 Sg · καίωmain verb (the spread of the fire)→ predictive future (the burning to come)καίω (fut. pass. καυθήσεται): 'burn / be set on fire'; renders וַתִּיקַד ('and it burns'); the fire will blaze down to the depths — the first of the chain of consuming futures.
ἕωςdown topreposition + genitive (extent: 'as far as')→ spatial or relational framingἕως: 'until / as far as'; marks the downward extent of the fire — even to Hades.
ᾅδουHadesGenitiveobject of ἕως (the lower limit of the fire)→ relational specificationᾅδης (gen. ᾅδου): 'Hades / the underworld / Sheol'; renders שְׁאוֹל ('Sheol'); the realm of the dead beneath; the fire reaches even the lowest depths — total, cosmic judgment.
κάτωbelowadverb of place (intensifying ἕως ᾅδου)→ clausal contributionκάτω: 'below / down / beneath'; renders תַּחְתִּית ('lowest'); intensifies the depth — 'to the lowest Hades,' the uttermost reach of the consuming fire.
καταφάγεταιit will devourFut Mid Indic 3 Sg · κατεσθίωmain verb (the fire consumes the earth)→ predictive future (the devouring to come)κατεσθίω (fut. καταφάγεται): 'devour / consume / eat up'; renders וַתֹּאכַל ('and it consumes'); the fire as a devouring mouth; the verb recurs at v. 42 (ἡ μάχαιρά μου καταφάγεται κρέα).
γῆνearth / landAccusativedirect object of καταφάγεται→ object specificationγῆ (acc. γῆν): 'earth / land'; renders אֶרֶץ; the earth and its produce devoured by the fire of wrath — the reversal of the land's abundance (vv. 13–14).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with γενήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενήματαproduceAccusativedirect object (parallel to γῆν)→ object specificationγένημα (pl. γενήματα): 'produce / yield'; renders יְבוּלָהּ ('its increase'); the very produce God once gave (v. 13) is now devoured by his fire — the undoing of the blessing.
αὐτῆςitsGenitivegenitive of possession (with γενήματα: 'its produce')→ relational specificationαὐτῆς: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with γενήματα: 'its produce').
φλέξειit will set ablazeFut Act Indic 3 Sg · φλέγωmain verb (the fire reaches the mountains' roots)→ predictive future (the blazing to come)φλέγω (fut. φλέξει): 'burn / blaze / set on fire'; renders וַתְּלַהֵט ('and it sets aflame'); the climax of the fire-chain — even the foundations of the mountains burn, total cosmic conflagration.
θεμέλιαfoundationsAccusativedirect object of φλέξει→ object specificationθεμέλιον (pl. θεμέλια): 'foundation / base'; renders מוֹסְדֵי ('foundations of'); the deepest roots of the mountains — the most stable structures of creation — are consumed; an image of judgment shaking the cosmos to its base.
ὀρέωνof mountainsGenitivegenitive (with θεμέλια: 'foundations of mountains')→ relational specificationὄρος (gen. pl. ὀρέων): 'mountain'; renders הָרִים ('mountains'); the mountains' foundations represent the most immovable parts of the earth, now reached by the fire.
23

συνάξω εἰς αὐτοὺς κακὰ καὶ τὰ βέλη μου συντελέσω εἰς αὐτούς

I will gather evils upon them, and I will spend my arrows upon them.

The arsenal of judgment: heaped evils and spent arrowsσυνάξω εἰς αὐτοὺς κακὰ
A terse first-person bicolon: God heaps evils and exhausts his arrows upon them. The arrow-image (τὰ βέλη μου) personifies the calamities of vv. 24–25 (famine, plague, beasts, sword) as divine missiles. συντελέσω ('I will spend / use up completely') suggests an unsparing barrage — every arrow loosed against the apostate people.
Word-by-word analysis· 11 words
συνάξωI will gatherFut Act Indic 1 Sg · συνάγωmain verb (heaping up calamities)→ predictive future (the announced gathering of evils)συνάγω (fut. συνάξω): 'gather / collect / heap up'; renders אַסְפֶּה ('I will heap / sweep'); God amasses evils upon them — the calamities are gathered like a hostile stockpile.
εἰςuponpreposition + accusative (hostile direction)→ spatial or relational framingεἰς + acc.: 'into / upon / against'; here in the hostile sense, 'upon / against them.'
αὐτοὺςthemAccusativeobject of εἰς (target of the evils)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of εἰς (target of the evils).
κακὰevilsAccusativedirect object of συνάξω→ object specificationκακός (pl. n. κακά): 'evil / harm / calamity'; renders רָעוֹת ('evils / disasters'); the heaped-up disasters, specified in vv. 24–25 as famine, beasts, and sword.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with βέλη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
βέληarrowsAccusativedirect object of συντελέσω→ object specificationβέλος (pl. βέλη): 'arrow / dart / missile'; renders חִצַּי ('my arrows'); God's 'arrows' are the personified calamities of judgment (cf. Ps 7:14 LXX; the same image returns at v. 42, 'I will make my arrows drunk with blood').
μουmyGenitivegenitive of possession (with βέλη)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βέλη).
συντελέσωI will spend / expend fullyFut Act Indic 1 Sg · συντελέωmain verb (exhausting the arrows)→ predictive future (the announced spending of the arrows)συντελέω (fut. συντελέσω): 'complete / accomplish / spend completely / use up'; renders אֲכַלֶּה ('I will spend / make an end of'); the arrows are loosed to the last — an unsparing barrage exhausted against them.
εἰςuponpreposition + accusative (hostile direction)→ spatial or relational framingεἰς: meaning 'upon'; here it marks the relation signaled by preposition + accusative (hostile direction).
αὐτούςthemAccusativeobject of εἰς (target of the arrows)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of εἰς (target of the arrows).
24

τηκόμενοι λιμῷ καὶ βρώσει ὀρνέων καὶ ὀπισθότονος ἀνίατος ὀδόντας θηρίων ἀποστελῶ εἰς αὐτοὺς μετὰ θυμοῦ συρόντων ἐπὶ γῆς

Wasting away with famine and the devouring of birds and incurable spasm; the teeth of beasts I will send against them, with the wrath of creatures crawling upon the earth.

Catalogue of calamities: famine, plague, and wild beastsτηκόμενοι λιμῷ
The arrows of v. 23 itemized: famine, the devouring of carrion-birds, incurable convulsive disease (ὀπισθότονος ἀνίατος, lit. 'backward-tension,' a tetanus-like spasm), and the teeth of wild beasts. The participle τηκόμενοι ('wasting away') pictures the people consumed by these plagues. The verse heaps natural and bestial terrors as instruments of the divine θυμός.
Word-by-word analysis· 18 words
τηκόμενοιwasting awayPres Mid/Pass Ptcp Nom Pl Masc · τήκωcircumstantial participle (the people consumed)→ progressive present participle (the ongoing wasting)τήκω (pres. mid./pass. ptcp. τηκόμενοι): 'melt / waste away / pine'; renders מְזֵי ('wasted / exhausted'); the people melt away under famine and plague — the present tense conveys the slow, ongoing consumption.
λιμῷwith famineDativedative of cause/means (the agent of wasting)→ sphere or referenceλιμός (dat. λιμῷ): 'famine / hunger'; renders רָעָב ('hunger'); the first of the calamities — starvation that melts the flesh.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βρώσειdevouringDativedative of cause/means (parallel to λιμῷ)→ sphere or referenceβρῶσις (dat. βρώσει): 'eating / consuming / corrosion'; renders רֶשֶׁף ('plague / burning'); here 'the devouring of birds' — being eaten by carrion-birds, a horror of the unburied dead.
ὀρνέωνof birdsGenitivegenitive (with βρώσει: 'devouring of birds')→ relational specificationὄρνεον (gen. pl. ὀρνέων): 'bird / fowl'; the carrion-birds that consume the slain; the subjective genitive — the birds do the devouring.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀπισθότονοςspasm (backward convulsion)Nominativenominative (a further calamity: convulsive disease)→ participant prominenceὀπισθότονος: 'opisthotonos / backward convulsion'; from ὄπισθεν ('behind') + τόνος ('tension'); a medical term for a tetanus-like spasm that arches the body backward; renders קֶטֶב ('destruction / pestilence'); the LXX specifies a particular agonizing disease.
ἀνίατοςincurableNominativeattributive adjective (with ὀπισθότονος)→ participant prominenceἀνίατος: 'incurable / without remedy'; from ἀ- + ἰάομαι ('heal'); the spasm admits no cure — its hopelessness deepens the terror; contrast v. 39, where God alone heals (ἰάσομαι).
ὀδόνταςteethAccusativedirect object of ἀποστελῶ→ object specificationὀδούς (acc. pl. ὀδόντας): 'tooth'; renders שֶׁן ('tooth'); 'the teeth of beasts' — the rending fangs of wild animals sent as instruments of judgment (cf. Lev 26:22).
θηρίωνof beastsGenitivegenitive (with ὀδόντας: 'teeth of beasts')→ relational specificationθηρίον (gen. pl. θηρίων): 'wild beast / animal'; renders בְּהֵמֹת ('beasts'); the predatory animals whose teeth God unleashes.
ἀποστελῶI will sendFut Act Indic 1 Sg · ἀποστέλλωmain verb (God dispatches the beasts)→ predictive future (the announced sending)ἀποστέλλω (fut. ἀποστελῶ): 'send / dispatch / commission'; renders אֲשַׁלַּח ('I will send'); God sends the beasts as agents of judgment, as he sends the arrows of v. 23.
εἰςagainstpreposition + accusative (hostile direction)→ spatial or relational framingεἰς: meaning 'against'; here it marks the relation signaled by preposition + accusative (hostile direction).
αὐτοὺςthemAccusativeobject of εἰς (target of the beasts)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of εἰς (target of the beasts).
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
θυμοῦwrath / venomGenitiveobject of μετά ('with the wrath of')→ relational specificationθυμός (gen. θυμοῦ): 'wrath / fury / (of animals) rage'; renders חֵמַת ('venom / heat'); the savage rage of the crawling creatures, echoing the divine θυμός of v. 22 from which all these terrors flow.
συρόντωνof (creatures) crawlingPres Act Ptcp Gen Pl · σύρωattributive participle (the crawling creatures whose wrath is sent)→ progressive present participle (creatures that habitually crawl/trail)σύρω (pres. act. ptcp. gen. pl. συρόντων): 'drag / trail / crawl'; renders זֹחֲלֵי ('crawlers / creeping things'); the venomous serpents and reptiles that trail upon the ground — 'creatures crawling upon the earth' (cf. the snake-venom imagery of v. 33).
ἐπὶuponpreposition + genitive (place)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (place).
γῆςthe earthGenitiveobject of ἐπί (where the creatures crawl)→ relational specificationγῆ (gen. γῆς): 'earth / ground'; the surface on which the venomous crawlers trail; completes the picture of beasts and reptiles loosed in judgment.
25

ἔξωθεν ἀτεκνώσει αὐτοὺς μάχαιρα καὶ ἐκ τῶν ταμιείων φόβος νεανίσκος σὺν παρθένῳ θηλάζων μετὰ καθεστηκότος πρεσβύτου

Outside the sword will bereave them of children, and terror from the inner chambers — young man with maiden, suckling infant with the aged old man.

Total devastation: sword without, terror within, all ages struckἔξωθεν ἀτεκνώσει
The sword strikes outside, terror within the chambers — a merism for inescapable death. The closing list (young man, maiden, suckling infant, aged old man) is an age-merism encompassing the whole population, from the nursing child to the gray-headed elder: none is spared. The verse completes the catalogue of judgment begun at v. 23.
Word-by-word analysis· 16 words
ἔξωθενoutsideadverb of place (the sword strikes without)→ clausal contributionἔξωθεν: 'from outside / without'; renders מִחוּץ ('from outside'); contrasts with ἐκ τῶν ταμιείων ('from the inner chambers') — death meets them both abroad and at home.
ἀτεκνώσειwill bereave of childrenFut Act Indic 3 Sg · ἀτεκνόωmain verb (the sword's bereavement)→ predictive future (the announced bereavement)ἀτεκνόω (fut. ἀτεκνώσει): 'make childless / bereave of children'; from ἄτεκνος ('childless'); renders תְּשַׁכֶּל ('will bereave'); the sword leaves households childless — the cutting-off of the next generation.
αὐτοὺςthemAccusativedirect object of ἀτεκνώσει→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀτεκνώσει.
μάχαιραswordNominativesubject of ἀτεκνώσει→ participant prominenceμάχαιρα: 'sword / knife'; renders חֶרֶב ('sword'); the instrument of bereavement; μάχαιρα recurs at vv. 41–42 as God's own avenging sword.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῶνtheGenitivearticle (with ταμιείων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ταμιείωνinner chambersGenitivegenitive of source (with ἐκ: 'from the chambers')→ relational specificationταμιεῖον (gen. pl. ταμιείων): 'inner chamber / storeroom / private room'; renders חֲדָרִים ('chambers'); the inner rooms where one seeks safety — but terror reaches even there; the merism 'outside … from the chambers' means no refuge anywhere (cf. Matt 6:6; 24:26 for ταμιεῖον).
φόβοςterrorNominativesubject (terror within, parallel to μάχαιρα without)→ participant prominenceφόβος: 'fear / terror / dread'; renders אֵימָה ('terror'); the terror within the home parallels the sword without — total insecurity.
νεανίσκοςyoung manNominativenominative (first of the age-merism)→ participant prominenceνεανίσκος: 'young man / youth'; renders בָּחוּר ('young man'); the first member of the all-ages list — the vigorous youth struck down.
σὺνwithpreposition + dative (accompaniment)→ spatial or relational framingσὺν: meaning 'with'; here it marks the relation signaled by preposition + dative (accompaniment).
παρθένῳmaidenDativeobject of σύν (paired with the young man)→ sphere or referenceπαρθένος (dat. παρθένῳ): 'virgin / maiden'; renders בְּתוּלָה ('virgin'); the young man and maiden together — those of marriageable age, the hope of the future, cut off.
θηλάζωνsuckling infantPres Act Ptcp Nom Sg Masc · θηλάζωsubstantivized participle (the nursing child, third of the merism)→ progressive present participle (one still at the breast)θηλάζω (pres. ptcp. θηλάζων): 'suck / nurse'; substantivized 'the suckling / nursing infant'; renders יוֹנֵק ('suckling'); the youngest — even the nursing babe is not spared; ironic echo of ἐθήλασαν (v. 13), where Israel sucked honey from the rock.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
καθεστηκότοςaged / advanced (in years)Perf Act Ptcp Gen Sg Masc · καθίστημιattributive participle (with πρεσβύτου: 'the settled/aged old man')→ resultative perfect participle (one settled / advanced in age)καθίστημι (perf. act. ptcp. καθεστηκότος): 'set / establish / be settled'; the perfect 'one who is settled / advanced (in age)'; renders שֵׂיבָה ('gray hair / old age'); modifies πρεσβύτου — the fully aged elder.
πρεσβύτουold manGenitiveobject of μετά (the eldest, closing the age-merism)→ relational specificationπρεσβύτης (gen. πρεσβύτου): 'old man / elder'; renders אִישׁ שֵׂיבָה ('the gray-haired man'); the oldest member, closing the merism that runs from nursing infant to aged elder — every age perishes.
26

εἶπα διασπερῶ αὐτούς παύσω δὴ ἐξ ἀνθρώπων τὸ μνημόσυνον αὐτῶν

I said, 'I will scatter them; I will make their memory cease from among men' —

The deliberated near-annihilation (apodosis withheld until v. 27)εἶπα διασπερῶ αὐτούς
God's inner resolve, the protasis of a withheld condition completed by v. 27 (εἰ μή, 'were it not'). 'I said I would scatter them and blot out their memory' — total dispersal and erasure. The verse is suspended in mid-thought: the divine intention to annihilate is checked only by the consideration of v. 27, that the enemy might misread the destruction as their own triumph.
Word-by-word analysis· 10 words
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (the divine deliberation)→ constative aorist (the inner resolve spoken)λέγω (aor. εἶπα, Hellenistic 1 sg.): 'say'; renders אָמַרְתִּי ('I said'); introduces God's deliberative resolve to scatter — a divine soliloquy on the verge of annihilation.
διασπερῶI will scatterFut Act Indic 1 Sg · διασπείρωmain verb (the resolve to disperse)→ predictive future (the intended scattering)διασπείρω (fut. διασπερῶ): 'scatter / disperse'; renders אַפְאֵיהֶם ('I will dash them in pieces / scatter'); the verb of diaspora (cf. v. 8); God resolves to disperse Israel among the nations as judgment.
αὐτούςthemAccusativedirect object of διασπερῶ→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διασπερῶ.
παύσωI will make ceaseFut Act Indic 1 Sg · παύωmain verb (the resolve to blot out their memory)→ predictive future (the intended erasure)παύω (fut. παύσω): 'cause to cease / stop / put an end to'; renders אַשְׁבִּיתָה ('I will make to cease'); God resolves to end all remembrance of them — total erasure from human memory.
δὴindeedemphatic particle (intensifying the resolve)→ discourse linkage or contrastδή: emphatic particle, 'indeed / surely / now'; lends urgency and decisiveness to the divine resolve — 'I will surely make their memory cease.'
ἐξfrom amongpreposition + genitive (separation)→ spatial or relational framingἐξ: meaning 'from among'; here it marks the relation signaled by preposition + genitive (separation).
ἀνθρώπωνmenGenitiveobject of ἐξ (from among humankind)→ relational specificationἄνθρωπος (gen. pl. ἀνθρώπων): 'human being / man'; renders אֱנוֹשׁ ('mankind'); their memory would vanish from among all humanity — the most complete annihilation conceivable.
τὸtheAccusativearticle (with μνημόσυνον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μνημόσυνονmemory / memorialAccusativedirect object of παύσω→ object specificationμνημόσυνον: 'memorial / remembrance'; renders זִכְרָם ('their memory'); to blot out a people's μνημόσυνον is to erase them from history entirely (cf. the threat against Amalek, Exod 17:14; Deut 25:19).
αὐτῶνtheirGenitivegenitive of possession (with μνημόσυνον)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μνημόσυνον).
27

εἰ μὴ δι᾿ ὀργὴν ἐχθρῶν ἵνα μὴ μακροχρονίσωσιν καὶ ἵνα μὴ συνεπιθῶνται οἱ ὑπεναντίοι μὴ εἴπωσιν ἡ χεὶρ ἡμῶν ἡ ὑψηλὴ καὶ οὐχὶ κύριος ἐποίησεν ταῦτα πάντα

— were it not for the wrath of the enemies, lest they should endure long, and lest the adversaries should band together and say, 'Our own exalted hand, and not the LORD, has done all these things.'

The restraining consideration: the enemy's potential boastεἰ μὴ δι᾿ ὀργὴν ἐχθρῶν
The apodosis-checking clause (εἰ μή, 'were it not for'): God restrains the annihilation of v. 26 lest the enemy misread Israel's destruction. The fear is not for Israel's sake but for the LORD's honor — that the adversaries should not boast 'our exalted hand, not the LORD, has done all this.' The hand-of-the-enemy boast (ἡ χεὶρ ἡμῶν ἡ ὑψηλή) is the theological concern: God's restraint guards his own glory among the nations.
Word-by-word analysis· 27 words
εἰifconditional particle (with μή: 'were it not')→ discourse linkage or contrastεἰ: 'if'; with μή forms 'were it not for / except' — introduces the restraining consideration that checks the resolve of v. 26.
μὴnotnegative particle (with εἰ: 'were it not')→ discourse linkage or contrastμή: the negative of supposition; εἰ μή = 'except / were it not for'; renders לוּלֵי ('were it not that').
δι᾿because ofpreposition + accusative (cause, elided)→ spatial or relational framingδιά + acc.: 'because of / on account of'; the cause restraining the judgment — concern over the enemy's reaction.
ὀργὴνwrath / provocationAccusativeobject of δι᾿ (the cause of restraint)→ object specificationὀργή: 'wrath / provocation / arrogance'; renders כַּעַס ('provocation / vexation'); here the provocative arrogance of the enemies that God anticipates — their potential boastful misreading of Israel's fall.
ἐχθρῶνof enemiesGenitivegenitive (with ὀργήν: 'wrath of enemies')→ relational specificationἐχθρός (gen. pl. ἐχθρῶν): 'enemy / hostile one'; renders אוֹיֵב ('enemy'); the foes whose arrogant reaction God forestalls; ἐχθροί recur at vv. 41–43 as the object of God's vengeance.
ἵναso thatpurpose conjunction (with μή: negative purpose)→ discourse linkage or contrastἵνα: 'in order that'; with μή, negative purpose — 'lest'; introduces what God's restraint prevents.
μὴnotnegative particle (with the subjunctive)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
μακροχρονίσωσινthey should endure longAor Act Subj 3 Pl · μακροχρονίζωverb of negative purpose clause→ aorist subjunctive (the feared long persistence of the enemy)μακροχρονίζω (aor. subj. μακροχρονίσωσιν): 'live / last a long time'; from μακρός + χρόνος; renders יְנַכְּרוּ ('they misjudge / mistake'), here LXX-rendered as the enemy's enduring/persisting; the concern that the foe should not prolong their triumph or arrogance.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναso thatpurpose conjunction (with μή)→ discourse linkage or contrastἵνα: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (with the subjunctive)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
συνεπιθῶνταιthey should band together / attackAor Mid Subj 3 Pl · συνεπιτίθημιverb of negative purpose clause→ aorist subjunctive (the feared concerted assault)συνεπιτίθημι (aor. mid. subj. συνεπιθῶνται): 'join in attacking / conspire together / set upon'; the συν- marks concerted action; the adversaries might band together in a common boast/assault — which God's restraint forestalls.
οἱtheNominativearticle (with ὑπεναντίοι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίοιadversariesNominativesubject of συνεπιθῶνται / εἴπωσιν→ participant prominenceὑπεναντίος (pl. ὑπεναντίοι): 'opposing / adversary / foe'; renders צָר ('adversary'); a strong word for active opponents; the same term Paul-era usage marks the hostile parties whose boast God forestalls.
μὴnotnegative particle (with εἴπωσιν: continuing negative purpose)→ discourse linkage or contrastμή: negative; introduces the feared boast itself — 'lest they say.'
εἴπωσινthey should sayAor Act Subj 3 Pl · λέγωverb of negative purpose clause (introducing the boast)→ aorist subjunctive (the feared boastful claim)λέγω (aor. subj. εἴπωσιν): 'say'; renders יֹאמְרוּ ('they should say'); introduces the very words of the enemy's potential boast — the theological danger God guards against.
theNominativearticle (with χείρ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
χεὶρhandNominativesubject of ἐποίησεν (within the quoted boast)→ participant prominenceχείρ: 'hand'; renders יָד ('hand'); 'our exalted hand' is the boast of self-sufficient power — the enemy claiming the victory as its own strength rather than God's act.
ἡμῶνourGenitivegenitive of possession (with χείρ)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with χείρ).
theNominativearticle (with ὑψηλή, attributive position)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑψηλὴexalted / highNominativeattributive adjective (with χείρ: 'our exalted hand')→ participant prominenceὑψηλός: 'high / exalted / uplifted'; renders רָמָה ('lifted up'); the 'high hand' is the idiom of triumphant power; ironically, in the Exodus it was the LORD's 'high hand' that delivered Israel (Exod 14:8) — here the enemy usurps the claim.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχὶnotemphatic negative (with κύριος)→ clausal contributionοὐχί: emphatic 'not'; 'and not the LORD' — the heart of the blasphemous boast, denying God's agency and crediting human strength.
κύριοςLORDNominativesubject of ἐποίησεν (the one the boast denies)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the enemy's boast denies that the LORD did these things — the very denial God's restraint is designed to prevent.
ἐποίησενhas doneAor Act Indic 3 Sg · ποιέωmain verb of the quoted boast→ constative aorist (the deed wrongly attributed/denied)ποιέω (aor. ἐποίησεν): 'do / make'; renders פָּעַל ('did / wrought'); the boast both claims the deed for the enemy's hand and denies it to the LORD — a double affront God will not permit.
ταῦταthese thingsAccusativedirect object of ἐποίησεν→ object specificationοὗτος (acc. pl. n. ταῦτα): 'these things'; the judgments upon Israel, which the enemy would wrongly credit to itself.
πάνταallAccusativeattributive adjective (with ταῦτα: 'all these things')→ object specificationπᾶς (acc. pl. n. πάντα): 'all'; ταῦτα πάντα ('all these things') sweeps up the entire judgment — the totality the enemy would arrogate to its own hand.
28

ὅτι ἔθνος ἀπολωλεκὸς βουλήν ἐστιν καὶ οὐκ ἔστιν ἐν αὐτοῖς ἐπιστήμη

For it is a nation that has lost counsel, and there is no understanding in them.

Verdict on the enemy nation: bereft of counsel and understandingὅτι ἔθνος ἀπολωλεκὸς βουλήν
ὅτι grounds the preceding fear in a characterization of the enemy (or of Israel — the referent is debated): a nation that has 'lost counsel' (ἀπολωλεκὸς βουλήν) and lacks all understanding (ἐπιστήμη). The bicolon pairs counsel and understanding, the two faculties of wise discernment, both absent. Their folly (cf. v. 29) blinds them to the truth that God, not their hand, governs events.
Word-by-word analysis· 11 words
ὅτιforcausal conjunction (grounding the foregoing)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the enemy's boastful blindness in their want of counsel.
ἔθνοςnationNominativesubject (the senseless nation)→ participant prominenceἔθνος: 'nation / people'; renders גּוֹי; the nation 'void of counsel' — most read this of the enemy nations, though some apply it to faithless Israel; either way, folly is the charge.
ἀπολωλεκὸςhaving lost / destroyedPerf Act Ptcp Nom Sg Neut · ἀπόλλυμιattributive participle (with ἔθνος: 'a nation that has lost counsel')→ resultative perfect participle (counsel lost and gone)ἀπόλλυμι (perf. act. ptcp. ἀπολωλεκός): 'destroy / lose / ruin'; the active perfect 'having lost / destroyed (its own counsel)'; renders אֹבַד עֵצוֹת ('lost of counsels'); the nation has thrown away its capacity for wise deliberation.
βουλήνcounselAccusativedirect object of ἀπολωλεκός→ object specificationβουλή: 'counsel / plan / deliberation'; renders עֵצוֹת ('counsels'); the faculty of wise planning, now lost — they cannot rightly judge their situation before God.
ἐστινisPres Act Indic 3 Sg · εἰμίlinking verb (predication about the nation)→ gnomic present (the nation's settled character)εἰμί (pres. ἐστιν): 'be'; the copula asserting the nation's character as bereft of counsel.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential: 'there is no understanding')→ gnomic present (the abiding absence of understanding)εἰμί (pres. ἔστιν): the existential 'there is'; οὐκ ἔστιν … ἐπιστήμη ('there is no understanding') echoes the οὐκ ἔστιν formulas of vv. 4, 20 — here the lack of discernment in the foolish nation.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
αὐτοῖςthemDativeobject of ἐν (where understanding is absent)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐν (where understanding is absent).
ἐπιστήμηunderstanding / knowledgeNominativesubject of ἔστιν (existential)→ participant prominenceἐπιστήμη: 'understanding / knowledge / discernment'; renders תְּבוּנָה ('understanding'); paired with βουλή — counsel and understanding, the two faculties of wisdom, both wanting; their absence is the root of the folly censured in v. 29.
29

οὐκ ἐφρόνησαν συνιέναι ταῦτα καταδεξάσθωσαν εἰς τὸν ἐπιόντα χρόνον

They had no mind to understand these things; let them take them to heart for the time to come.

Lament over their folly: the failure to discernοὐκ ἐφρόνησαν συνιέναι
The folly of v. 28 specified: they had no mind to understand 'these things' (the working of God in judgment). The closing imperative καταδεξάσθωσαν ('let them take to heart') turns wistful — if only they would receive understanding for the time to come. The verse pivots toward the wisdom that the rest of the stanza (vv. 30–31) tries to teach: that no defeat happens apart from God.
Word-by-word analysis· 9 words
οὐκnotnegative particle (with ἐφρόνησαν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐφρόνησανthey were mindedAor Act Indic 3 Pl · φρονέωmain verb (their failure of discernment)→ constative aorist (their settled failure to be wise)φρονέω: 'think / be minded / be wise'; renders חָכְמוּ (LXX); 'they had no mind to' — they lacked the disposition toward wisdom; the verb governs the infinitive συνιέναι.
συνιέναιto understandPres Act Inf · συνίημιcomplementary infinitive (with ἐφρόνησαν)→ present infinitive (the act of understanding)συνίημι (pres. inf. συνιέναι): 'understand / comprehend / discern'; echoes σύνετε (v. 7) — they were summoned to understand the years of old but had no mind to grasp God's ways.
ταῦταthese thingsAccusativedirect object of συνιέναι→ object specificationοὗτος (acc. pl. n. ταῦτα): 'these things'; the works of God in election and judgment that they failed to comprehend.
καταδεξάσθωσανlet them take to heartAor Mid Impv 3 Pl · καταδέχομαιmain verb (wistful imperative: 'let them receive')→ ingressive aorist imperative (let them now accept)καταδέχομαι (aor. mid. impv. καταδεξάσθωσαν): 'receive / accept / take to oneself'; the intensive κατα- 'take fully to heart'; renders יָבִינוּ ('let them understand'); the wistful hope that they would yet receive understanding.
εἰςforpreposition + accusative (temporal goal: 'for the time to come')→ spatial or relational framingεἰς + acc.: 'for / unto / with a view to'; marks the future horizon — the understanding is for the coming time.
τὸνtheAccusativearticle (with χρόνον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιόνταcoming / approachingPres Act Ptcp Acc Sg Masc · ἔπειμιattributive participle (with χρόνον: 'the coming time')→ progressive present participle (the time that is approaching)ἔπειμι (pres. ptcp. ἐπιόντα): 'come upon / approach / be at hand'; the participle 'the approaching time'; renders אַחֲרִיתָם ('their latter end'); the future for which they ought to gain wisdom — echoing ἐπ᾽ ἐσχάτων (v. 20).
χρόνονtimeAccusativeobject of εἰς (with ἐπιόντα: 'the coming time')→ object specificationχρόνος (acc. χρόνον): 'time / period'; the span of the future; the understanding is to be received with a view to what is coming — the eschatological turn of the Song.
30

πῶς διώξεται εἷς χιλίους καὶ δύο μετακινήσουσιν μυριάδας εἰ μὴ ὁ θεὸς ἀπέδοτο αὐτοὺς καὶ κύριος παρέδωκεν αὐτούς

How shall one pursue a thousand, and two rout ten thousand, unless God had sold them and the LORD had delivered them up?

The wisdom-lesson: no defeat without God's handπῶς διώξεται εἷς χιλίους
A rhetorical question teaching the lesson the foolish nation missed: the staggering rout (one chasing a thousand, two routing ten thousand) is mathematically impossible 'unless God had sold them and the LORD delivered them up.' The verse insists that Israel's defeats are not the enemy's strength but God's act — the very point the enemy's boast (v. 27) denied. The numerical hyperbole (one/thousand, two/ten thousand) heightens the wonder.
Word-by-word analysis· 18 words
πῶςhowinterrogative adverb (rhetorical question)→ clausal contributionπῶς: 'how?'; renders אֵיכָה ('how'); introduces the rhetorical question whose impossible answer points to God's hidden agency.
διώξεταιshall pursueFut Mid Indic 3 Sg · διώκωmain verb (the impossible rout)→ deliberative/predictive future (in the rhetorical question)διώκω (fut. mid. διώξεται): 'pursue / chase / persecute'; renders יִרְדֹּף ('pursue'); one man chasing a thousand is impossible by ordinary strength — the question exposes a supernatural cause.
εἷςoneNominativesubject of διώξεται→ measure or countεἷς, μία, ἕν: 'one'; renders אֶחָד; a single pursuer against a thousand — the impossible ratio that demands God as explanation.
χιλίουςa thousandAccusativedirect object of διώξεται→ object specificationχίλιοι (acc. χιλίους): 'thousand'; renders אֶלֶף; the thousand fleeing before one — a reversal of the blessing of Lev 26:8 (five chasing a hundred) now turned to curse.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δύοtwoNominativesubject of μετακινήσουσιν (indeclinable numeral)→ measure or countδύο: 'two'; indeclinable in this form; the parallel intensifies the ratio — two routing ten thousand.
μετακινήσουσινshall rout / put to flightFut Act Indic 3 Pl · μετακινέωmain verb (parallel to διώξεται)→ predictive future (the impossible routing)μετακινέω (fut. μετακινήσουσιν): 'move away / dislodge / put to flight'; renders יָנִיסוּ ('put to flight'); two men dislodging ten thousand — an even greater impossibility, demanding the divine explanation.
μυριάδαςten thousandsAccusativedirect object of μετακινήσουσιν→ object specificationμυριάς (acc. pl. μυριάδας): 'ten thousand / myriad'; renders רְבָבָה ('myriad'); the vast host routed by two — the numerical climax of the impossibility.
εἰifconditional particle (with μή: 'unless')→ discourse linkage or contrastεἰ: 'if'; with μή = 'unless / except'; introduces the only possible explanation — God's act.
μὴnotnegative particle (with εἰ: 'unless')→ discourse linkage or contrastμή: εἰ μή = 'unless'; renders אִם־לֹא ('except'); the rout is inexplicable except by divine surrender of Israel.
theNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἀπέδοτο→ participant prominenceθεός: 'God'; here rendering Hebrew צוּר ('Rock') in 'their Rock had sold them'; the LXX again de-metaphorizes the Rock-title to ὁ θεός; it is God himself who hands Israel over.
ἀπέδοτοhad soldAor Mid Indic 3 Sg · ἀποδίδωμιverb of the εἰ μή clause (God's surrender of Israel)→ constative aorist (the act of selling/handing over)ἀποδίδωμι (aor. mid. ἀπέδοτο): 'give up / sell / hand over'; renders מְכָרָם ('sold them'); God 'sold' Israel into their enemies' power — the commercial metaphor for judicial abandonment (cf. Judg 2:14).
αὐτοὺςthemAccusativedirect object of ἀπέδοτο→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀπέδοτο.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject of παρέδωκεν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; in parallel with ὁ θεός — the LORD who delivered them up; the divine Name underscores that the defeat is the LORD's own judicial act.
παρέδωκενdelivered upAor Act Indic 3 Sg · παραδίδωμιverb of the εἰ μή clause (parallel to ἀπέδοτο)→ constative aorist (the act of handing over)παραδίδωμι (aor. παρέδωκεν): 'hand over / deliver up / betray'; renders הִסְגִּירָם ('delivered them up'); the verb of judicial surrender (cf. Rom 1:24, 26, 28, παρέδωκεν αὐτούς — God handing humanity over); here God delivers Israel to its foes.
αὐτούςthemAccusativedirect object of παρέδωκεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παρέδωκεν.
31

ὅτι οὐκ ἔστιν ὡς ὁ θεὸς ἡμῶν οἱ θεοὶ αὐτῶν οἱ δὲ ἐχθροὶ ἡμῶν ἀνόητοι

For their gods are not as our God; but our enemies are without sense.

The incomparability of God (the Rock) over against the no-godsὅτι οὐκ ἔστιν ὡς ὁ θεὸς ἡμῶν
The Rock-of-Israel motif in its sharpest comparative form. MT reads 'their rock is not as our Rock (צוּרֵנוּ)' — the LXX de-metaphorizes both rocks into 'gods': 'their gods are not as our God.' The comparison is the theological summit of the stanza: the no-gods of the enemy cannot compare with the LORD. The closing clause — 'our enemies are without sense (ἀνόητοι)' — recalls the foolish nation of vv. 28–29 and forms a bridge to the judgment of the foe.
Word-by-word analysis· 15 words
ὅτιforcausal conjunction (grounding v. 30)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the wisdom-lesson — the defeat comes from God because no other 'god' compares with him.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινarePres Act Indic 3 Sg · εἰμίlinking verb (comparison: 'are not as')→ gnomic present (the timeless incomparability)εἰμί (pres. ἔστιν): 'be'; οὐκ ἔστιν ὡς ('there is none like') is the incomparability-formula; the singular verb with the plural θεοί is regular for a generalizing predication.
ὡςascomparative particle ('as our God')→ discourse linkage or contrastὡς: 'as / like'; the comparison-marker — their gods cannot be likened to our God.
theNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate of comparison ('as our God')→ participant prominenceθεός: 'God'; here rendering Hebrew צוּר ('Rock') in 'our Rock'; ὁ θεὸς ἡμῶν ('our God') is the LXX's de-metaphorized Rock-of-Israel (cf. vv. 4, 15, 18, 30); the incomparable God of the covenant.
ἡμῶνourGenitivegenitive of possession (with θεός: 'our God')→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the covenant 'our God' (cf. v. 3), set against 'their gods.'
οἱtheNominativearticle (with θεοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοὶgodsNominativesubject of ἔστιν (the enemy's gods)→ participant prominenceθεός (pl. θεοί): here pagan 'gods'; renders אֱלֹהֵימוֹ / צוּרָם ('their rock'); the no-gods of the enemy, incapable of comparison with the LORD.
αὐτῶνtheirGenitivegenitive of possession (with θεοί)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θεοί).
οἱtheNominativearticle (with ἐχθροί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutmild adversative (post-positive)→ discourse linkage or contrastδέ: post-positive particle; here mildly adversative, contrasting the incomparable God with the senseless enemies.
ἐχθροὶenemiesNominativesubject (predicate ἀνόητοι understood with ἔστιν)→ participant prominenceἐχθρός (pl. ἐχθροί): 'enemy'; renders אֹיְבֵינוּ ('our enemies'); the foes whose senselessness (failing to know the incomparable God) is now declared.
ἡμῶνourGenitivegenitive of possession (with ἐχθροί)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἐχθροί).
ἀνόητοιwithout sense / foolishNominativepredicate adjective (with ἐχθροί: 'our enemies are senseless')→ participant prominenceἀνόητος (pl. ἀνόητοι): 'without understanding / foolish / senseless'; from ἀ- + νοῦς; the enemies lack νοῦς — recalling the foolish nation of v. 28; the same word Paul uses of the Galatians (Gal 3:1) and at Rom 1:14.
32

ἐκ γὰρ ἀμπέλου Σοδομων ἡ ἄμπελος αὐτῶν καὶ ἡ κληματὶς αὐτῶν ἐκ Γομορρας ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς βότρυς πικρίας αὐτοῖς

For their vine is of the vine of Sodom, and their tendril is of Gomorrah; their grape is a grape of gall, a cluster of bitterness for them.

The corruption of the enemy: a vine of Sodom yielding poisonἐκ γὰρ ἀμπέλου Σοδομων
γάρ grounds the enemy's senselessness in their corrupt nature, figured as a vine sprung from Sodom and Gomorrah — the archetypes of wickedness and divine destruction. The viticultural imagery (ἄμπελος, κληματίς, σταφυλή, βότρυς) yields only 'gall' and 'bitterness,' a dark inversion of the wine-blessing of v. 14 (αἷμα σταφυλῆς, the blood of the grape). The poisoned vintage prepares for the serpent-venom of v. 33.
Word-by-word analysis· 21 words
ἐκof / frompreposition + genitive (origin)→ spatial or relational framingἐκ + gen.: 'out of / from'; marks the origin of the vine — descended from the stock of Sodom.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for / because'; post-positive; grounds the senselessness of the enemies in their corrupt origin.
ἀμπέλουvineGenitivegenitive of source (with ἐκ: 'from the vine of')→ relational specificationἄμπελος (gen. ἀμπέλου): 'vine / grapevine'; renders גֶּפֶן ('vine'); the parent-stock from Sodom; the vine-image (used of Israel in Ps 79:9 LXX; Isa 5) is here turned to the corrupt enemy.
Σοδομωνof SodomGenitivegenitive (with ἀμπέλου: 'vine of Sodom')→ relational specificationΣόδομα (gen. pl. Σοδομων): the city of Sodom (neuter plural τὰ Σόδομα), rendering סְדֹם; the archetype of wickedness destroyed by fire (Gen 19); its 'vine' yields only corruption.
theNominativearticle (with ἄμπελος)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄμπελοςvineNominativesubject ('their vine')→ participant prominenceἄμπελος: 'vine'; the enemy's own vine, sprung from Sodom's stock — corrupt at the root.
αὐτῶνtheirGenitivegenitive of possession (with ἄμπελος)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἄμπελος).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with κληματίς)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
κληματὶςtendril / branchNominativesubject (parallel to ἄμπελος)→ participant prominenceκληματίς: 'vine-branch / tendril / shoot'; renders שַׁדְמֹת ('fields / terraces'); the LXX continues the vine-imagery — the branch as corrupt as the root, sprung from Gomorrah.
αὐτῶνtheirGenitivegenitive of possession (with κληματίς)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κληματίς).
ἐκof / frompreposition + genitive (origin)→ spatial or relational framingἐκ: meaning 'of'; here it marks the relation signaled by preposition + genitive (origin).
Γομορραςof GomorrahGenitivegenitive of source (with ἐκ: 'from Gomorrah')→ relational specificationΓόμορρα (gen. Γομορρας): the city of Gomorrah, rendering עֲמֹרָה; paired with Sodom as the byword for wickedness and fiery destruction (Gen 19; cf. Rom 9:29, where Paul cites Isa 1:9, 'we would have become as Sodom and like Gomorrah').
theNominativearticle (with σταφυλή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
σταφυλὴgrapeNominativesubject ('their grape')→ participant prominenceσταφυλή: 'cluster of grapes / grape'; echoes v. 14 (αἷμα σταφυλῆς, the blood of the grape that Israel drank as wine) — but here the grape is poison, a dark inversion of the blessing.
αὐτῶνtheirGenitivegenitive of possession (with σταφυλή)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with σταφυλή).
σταφυλὴa grapeNominativepredicate nominative ('a grape of gall')→ participant prominenceσταφυλή: the repeated noun (anadiplosis) — 'their grape, a grape of gall'; the rhetorical repetition fixes attention on the poisoned fruit.
χολῆςof gallGenitivegenitive of quality (with σταφυλή: 'grape of gall')→ relational specificationχολή (gen. χολῆς): 'gall / bile / bitterness / poison'; renders רוֹשׁ ('poison / venom'); the grape yields gall — bitter poison; χολή appears at the crucifixion (Matt 27:34, wine mixed with gall).
βότρυςclusterNominativenominative in apposition ('a cluster of bitterness')→ participant prominenceβότρυς: 'cluster of grapes'; renders אַשְׁכְּלֹת ('clusters'); parallel to σταφυλή — the cluster yields only bitterness, completing the image of the corrupt vintage.
πικρίαςof bitternessGenitivegenitive of quality (with βότρυς: 'cluster of bitterness')→ relational specificationπικρία (gen. πικρίας): 'bitterness'; renders מְרֹרֹת ('bitter things'); the bitter cluster; πικρία appears at Rom 3:14 (a mouth full of bitterness) and Heb 12:15 (a root of bitterness).
αὐτοῖςfor themDativedative of disadvantage ('bitterness for them')→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'for them'; the dative of disadvantage — the bitter cluster is their own to drink, the poison of their corruption recoiling upon them.
33

θυμὸς δρακόντων ὁ οἶνος αὐτῶν καὶ θυμὸς ἀσπίδων ἀνίατος

Their wine is the venom of serpents and the incurable venom of asps.

The poisoned vintage: their wine is serpent-venomθυμὸς δρακόντων ὁ οἶνος αὐτῶν
The corrupt vine of v. 32 yields venom for wine. θυμός here means the 'rage/venom' of serpents — their wine is dragons' venom and the incurable poison of asps. A tight bicolon (venom of serpents // venom of asps) closing the vine-and-poison image; ἀνίατος ('incurable') recalls the incurable spasm of v. 24, marking the enemy's nature as fatally toxic.
Word-by-word analysis· 9 words
θυμὸςvenom / rageNominativepredicate nominative ('their wine is venom')→ participant prominenceθυμός: 'wrath / fury'; here 'venom' — the rage/poison of serpents; renders חֲמַת ('venom'); the same word for divine wrath (vv. 22, 24) is turned to the serpent's poison, the essence of the corrupt vintage.
δρακόντωνof serpents / dragonsGenitivegenitive of source (with θυμός: 'venom of serpents')→ relational specificationδράκων (gen. pl. δρακόντων): 'serpent / dragon / sea-monster'; renders תַּנִּינִם ('serpents / monsters'); the venomous serpent whose poison their wine becomes; δράκων is the great serpent of Rev 12.
theNominativearticle (with οἶνος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶνοςwineNominativesubject ('their wine')→ participant prominenceοἶνος: 'wine'; echoes v. 14 (the wine Israel drank in blessing) now become serpent-venom — the dark inversion of the blessing-vintage.
αὐτῶνtheirGenitivegenitive of possession (with οἶνος)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with οἶνος).
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυμὸςvenomNominativepredicate nominative (parallel: 'venom of asps')→ participant prominenceθυμός: the repeated 'venom' (anadiplosis) — the wine is the venom of asps as well as of serpents; the doubling intensifies the poison-image.
ἀσπίδωνof aspsGenitivegenitive of source (with θυμός: 'venom of asps')→ relational specificationἀσπίς (gen. pl. ἀσπίδων): 'asp / cobra / venomous snake'; renders פְּתָנִים ('cobras / asps'); the deadly asp; the phrase 'venom of asps' is echoed at Rom 3:13 (ἰὸς ἀσπίδων, 'the poison of asps,' citing Ps 139:4 LXX).
ἀνίατοςincurableNominativeattributive adjective (with θυμός: 'incurable venom')→ participant prominenceἀνίατος: 'incurable / without remedy'; recalls ὀπισθότονος ἀνίατος (v. 24); the asp's venom admits no cure — the enemy's poison is fatal, beyond healing.
34

οὐκ ἰδοὺ ταῦτα συνῆκται παρ᾿ ἐμοὶ καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου

Behold, are not these things stored up with me and sealed in my treasuries?

The sealed record: judgment reserved with Godοὐκ ἰδοὺ ταῦτα συνῆκται
A rhetorical question (οὐκ … ; expecting 'yes'): all 'these things' — the record of the enemy's deeds and the appointed vengeance — are gathered and sealed in God's treasuries. The perfect verbs (συνῆκται 'has been stored,' ἐσφράγισται 'has been sealed') present the judgment as already filed away, awaiting its appointed day (v. 35). The sealed-treasury image bespeaks the certainty and reserve of divine recompense.
Word-by-word analysis· 12 words
οὐκnotnegative particle (introducing rhetorical question)→ discourse linkage or contrastοὐ (οὐκ): the negative introducing a question expecting 'yes' — 'are not these things stored up?'
ἰδοὺbeholdinterjection (attention-marker)→ clausal contributionἰδού: 'behold / look'; a frozen aorist imperative of ὁράω used as a presentative interjection; renders הִנֵּה ('behold'); calls attention to the sealed reserve of judgment.
ταῦταthese thingsNominativesubject of συνῆκται→ participant prominenceοὗτος (nom. pl. n. ταῦτα): 'these things'; the record of the enemy's deeds and the appointed vengeance, stored with God.
συνῆκταιhas been stored upPerf Mid/Pass Indic 3 Sg · συνάγωmain verb (the judgment gathered and filed)→ resultative perfect (stored up and remaining in reserve)συνάγω (perf. pass. συνῆκται): 'gather / store up / collect'; renders כָּמֻס ('stored up / hidden'); the perfect marks the deeds as already gathered and held in reserve with God; cf. συνάξω (v. 23), where God gathers evils.
παρ᾿withpreposition + dative (location: 'with me', elided)→ spatial or relational framingπαρά + dat.: 'beside / with / in the keeping of'; 'with me' — the judgment is held in God's own custody.
ἐμοὶmeDativeobject of παρ᾿ (the divine 'me')→ participant reference or interestἐγώ (dat. ἐμοί): 'me'; the emphatic first-person — the record is in God's own keeping, anticipating the ἐμοὶ ἐκδίκησις ('vengeance is mine') of v. 35.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσφράγισταιhas been sealedPerf Mid/Pass Indic 3 Sg · σφραγίζωmain verb (the judgment sealed up)→ resultative perfect (sealed and remaining sealed)σφραγίζω (perf. pass. ἐσφράγισται): 'seal / set a seal on / secure'; renders חָתֻם ('sealed'); the perfect marks the deeds as sealed in God's archives, secure and certain — to be opened on the day of vengeance (cf. the sealed scroll, Rev 5:1).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle (with θησαυροῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θησαυροῖςtreasuriesDativedative of place (with ἐν: 'in my treasuries')→ sphere or referenceθησαυρός (dat. pl. θησαυροῖς): 'treasury / storehouse / treasure'; renders אֹצְרֹת ('treasuries'); God's storehouses, where the record of judgment is kept sealed (cf. the treasuries of snow and wrath, Job 38:22).
μουmyGenitivegenitive of possession (with θησαυροῖς)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θησαυροῖς).
35

ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ἐν καιρῷ ὅταν σφαλῇ ὁ ποὺς αὐτῶν ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτῶν καὶ πάρεστιν ἕτοιμα ὑμῖν

In the day of vengeance I will repay, in the time when their foot shall slip; for the day of their destruction is near, and the things prepared for you are at hand.

Vengeance reserved to God (cited at Rom 12:19; Heb 10:30)ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω
A pivotal NT crux. The LXX reads ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ('in the day of vengeance I will repay'); Paul (Rom 12:19) and Hebrews (10:30) cite the related form ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω ('Vengeance is mine, I will repay'), agreeing with the sense of the Hebrew (לִי נָקָם וְשִׁלֵּם) — both establish that recompense belongs to God alone, forbidding personal revenge. The 'slipping foot' marks the appointed moment of judgment; the nearness of 'the day of their destruction' and 'the things prepared' underline its certainty and imminence.
Word-by-word analysis· 20 words
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
ἡμέρᾳdayDativedative of time (with ἐν: 'in the day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; renders יוֹם; 'the day of vengeance' is the appointed time of recompense; the phrase colors the NT 'day of wrath' (Rom 2:5).
ἐκδικήσεωςof vengeanceGenitivegenitive (with ἡμέρᾳ: 'day of vengeance')→ relational specificationἐκδίκησις (gen. ἐκδικήσεως): 'vengeance / vindication / punishment'; renders נָקָם ('vengeance'); the cognate noun of ἀνταποδώσω; in Paul's citation (Rom 12:19) it stands as ἐμοὶ ἐκδίκησις ('vengeance is mine'); the vindication belongs to God alone.
ἀνταποδώσωI will repayFut Act Indic 1 Sg · ἀνταποδίδωμιmain verb (the divine recompense)→ predictive future (the certain repayment)ἀνταποδίδωμι (fut. ἀνταποδώσω): 'repay / recompense / requite'; renders שִׁלֵּם ('repay'); the key verb cited at Rom 12:19 and Heb 10:30 (ἐγὼ ἀνταποδώσω, 'I will repay'); answers the people's misplaced ἀνταποδίδοτε of v. 6 — God alone repays, and rightly; recurs at vv. 41, 43.
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
καιρῷtime / seasonDativedative of time (with ἐν: 'in the time')→ sphere or referenceκαιρός (dat. καιρῷ): 'appointed time / season / decisive moment'; renders עֵת ('time'); the fixed, opportune moment of judgment — when their foot slips.
ὅτανwhentemporal conjunction (with subjunctive)→ discourse linkage or contrastὅταν: 'when(ever)'; takes the subjunctive σφαλῇ; marks the precise moment of the slipping foot as the trigger of vengeance.
σφαλῇshall slipAor Pass Subj 3 Sg · σφάλλωverb of temporal clause (the slipping of the foot)→ aorist subjunctive (the decisive slip)σφάλλω (aor. pass. subj. σφαλῇ): 'cause to slip / trip / make fall'; passive 'slip / stumble'; renders תָּמוּט ('slips / totters'); the slipping foot is the moment their security gives way and judgment falls.
theNominativearticle (with πούς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποὺςfootNominativesubject of σφαλῇ→ participant prominenceπούς: 'foot'; renders רַגְלָם ('their foot'); the slipping foot is the image of sudden downfall — the loss of footing that precipitates ruin (cf. Ps 37:31; 93:18 LXX).
αὐτῶνtheirGenitivegenitive of possession (with πούς)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πούς).
ὅτιforcausal conjunction (grounding the certainty)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the announced repayment in the nearness of the day of destruction.
ἐγγὺςnearadverb of nearness (predicate with ἡμέρα)→ clausal contributionἐγγύς: 'near / at hand'; renders קָרוֹב ('near'); the day of their destruction is imminent — the certainty and nearness of judgment (cf. ἐγγὺς ἡ ἡμέρα, Rom 13:12).
ἡμέραdayNominativesubject (predicate ἐγγύς: 'the day is near')→ participant prominenceἡμέρα: 'day'; the day of their destruction, near at hand — picking up 'the day of vengeance' above.
ἀπωλείαςof destructionGenitivegenitive (with ἡμέρα: 'day of destruction')→ relational specificationἀπώλεια (gen. ἀπωλείας): 'destruction / ruin / perdition'; renders אֵיד ('calamity'); the day of ruin; ἀπώλεια is the NT word for eschatological perdition (cf. Phil 1:28; 3:19; 2 Thess 2:3).
αὐτῶνtheirGenitivegenitive of possession (with ἡμέρα ἀπωλείας)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἡμέρα ἀπωλείας).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάρεστινis at handPres Act Indic 3 Sg · πάρειμιmain verb (the prepared things are present)→ futuristic present (the imminent presence of judgment)πάρειμι (pres. πάρεστιν): 'be present / be at hand / have come'; renders חָשׁ ('hastens'); the things prepared are already present — the imminence of the reckoning (the singular verb with neuter plural ἕτοιμα is regular).
ἕτοιμαthings preparedNominativesubject of πάρεστιν (the ready judgments)→ participant prominenceἕτοιμος (nom. pl. n. ἕτοιμα): 'ready / prepared'; renders עֲתִדֹת ('things prepared'); the judgments stored and sealed (v. 34) now stand ready — prepared and at hand for you.
ὑμῖνfor youDativedative of disadvantage (the recipients of the prepared things)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'for you'; the abrupt second-person plural addresses the objects of judgment — the prepared recompense is ready for them.
36

ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται εἶδεν γὰρ παραλελυμένους αὐτοὺς καὶ ἐκλελοιπότας ἐν ἐπαγωγῇ καὶ παρειμένους

For the LORD will judge his people and have compassion on his servants; for he saw them paralyzed and failing under affliction and worn out.

The turn to vindication: the LORD judges his people (cited at Heb 10:30)ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ
The pivot from judgment to vindication, and a second NT crux. κρινεῖ κύριος τὸν λαὸν αὐτοῦ ('the LORD will judge his people') is cited at Heb 10:30 alongside v. 35 — here 'judge' carries the sense of vindicate/do justice for his people. The motive is compassion (παρακληθήσεται): God sees his people paralyzed, failing under affliction, and worn out, and so relents toward them. Three perfect participles (παραλελυμένους, ἐκλελοιπότας, παρειμένους) paint their utter helplessness, the ground of divine pity.
Word-by-word analysis· 22 words
ὅτιforcausal conjunction→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the turn — God will act because he will vindicate his people.
κρινεῖwill judge / vindicateFut Act Indic 3 Sg · κρίνωmain verb (the LORD's judgment for his people)→ predictive future (the certain vindication)κρίνω (fut. κρινεῖ): 'judge / decide / vindicate / do justice for'; renders יָדִין ('will judge / vindicate'); here in the favorable sense — God judges in his people's favor; cited at Heb 10:30 (κρινεῖ κύριος τὸν λαὸν αὐτοῦ); cf. v. 4, all his ways are κρίσεις.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine judge who vindicates his people.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of κρινεῖ→ object specificationλαός (acc. λαόν): 'people'; renders עַם; 'his people' — the covenant nation, now vindicated rather than condemned; the same λαός whose folly was rebuked (vv. 6, 9).
αὐτοῦhisGenitivegenitive of possession (with λαόν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαόν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶonpreposition + dative (with παρακληθήσεται: 'have compassion on')→ spatial or relational framingἐπί + dat.: 'over / on'; with παρακαλέομαι marks the object of compassion — 'will relent concerning his servants.'
τοῖςtheDativearticle (with δούλοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
δούλοιςservantsDativeobject of ἐπί (those pitied)→ sphere or referenceδοῦλος (dat. pl. δούλοις): 'servant / slave'; renders עֲבָדָיו ('his servants'); the people as God's servants — the relationship that grounds his compassion.
αὐτοῦhisGenitivegenitive of possession (with δούλοις)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with δούλοις).
παρακληθήσεταιwill have compassion / relentFut Pass Indic 3 Sg · παρακαλέωmain verb (the divine relenting)→ predictive future (the certain compassion)παρακαλέω (fut. pass. παρακληθήσεται): 'comfort / console / have compassion / relent'; renders יִתְנֶחָם ('he will relent / take pity'); the passive 'will be moved to compassion'; God relents toward his servants; the cognate noun παράκλησις is the NT 'comfort / consolation.'
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (the ground of compassion)→ constative aorist (the act of seeing their plight)ὁράω (aor. εἶδεν): 'see / perceive'; renders יִרְאֶה ('he sees'); God sees his people's helplessness — the same seeing that earlier triggered judgment (v. 19) now moves him to pity.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; post-positive; grounds the compassion in what God sees — their utter helplessness.
παραλελυμένουςparalyzedPerf Mid/Pass Ptcp Acc Pl Masc · παραλύωobject-complement participle (with αὐτούς: 'saw them paralyzed')→ resultative perfect participle (in a settled state of paralysis)παραλύω (perf. pass. ptcp. παραλελυμένους): 'loosen / weaken / paralyze'; the source of παραλυτικός ('paralytic'); the perfect marks a fixed condition of helpless weakness; the first of three participles of utter debility.
αὐτοὺςthemAccusativedirect object of εἶδεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἶδεν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλελοιπόταςfailing / faintingPerf Act Ptcp Acc Pl Masc · ἐκλείπωobject-complement participle (parallel to παραλελυμένους)→ resultative perfect participle (in a settled state of having failed)ἐκλείπω (perf. act. ptcp. ἐκλελοιπότας): 'fail / give out / be exhausted / faint'; renders אָזְלַת ('is gone / fails'); the perfect marks them as having utterly given out under affliction — strength gone.
ἐνin / underpreposition + dative (circumstance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (circumstance).
ἐπαγωγῇaffliction / calamityDativedative of circumstance (with ἐν: 'under affliction')→ sphere or referenceἐπαγωγή (dat. ἐπαγωγῇ): 'a bringing upon / calamity / affliction'; from ἐπάγω ('bring upon', cf. Exod 11:1); the disaster brought upon them; under this affliction they are failing and worn out.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρειμένουςworn out / enfeebledPerf Mid/Pass Ptcp Acc Pl Masc · παρίημιobject-complement participle (third of the debility-triad)→ resultative perfect participle (in a settled state of exhaustion)παρίημι (perf. pass. ptcp. παρειμένους): 'let drop / relax / weaken / leave exhausted'; renders עָזוּב ('forsaken / left'); the perfect marks them as slackened and worn out; the same participle at Heb 12:12 (χεῖρας παρειμένας, 'drooping hands'); the third image of total helplessness moving God to compassion.
37

καὶ εἶπεν κύριος ποῦ εἰσιν οἱ θεοὶ αὐτῶν ἐφ᾿ οἷς ἐπεποίθεισαν ἐπ᾿ αὐτοῖς

And the LORD said, 'Where are their gods, in whom they had trusted,

The taunt against the idols: where are their gods?καὶ εἶπεν κύριος ποῦ εἰσιν
God's mocking interrogation of the impotent idols, in the manner of the prophetic taunt-song (cf. Isa 44; Jer 2:28). 'Where are their gods, in whom they trusted?' exposes the helplessness of the deities Israel chose over the LORD. The double ἐπί (ἐφ᾽ οἷς … ἐπ᾽ αὐτοῖς) is a Hebraic resumptive ('in whom they trusted — in them'), emphasizing the misplaced confidence.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the divine taunt)→ constative aorist (the speech-act of taunting)λέγω (aor. εἶπεν): 'say'; introduces the LORD's taunt against the idols — the mocking interrogation that exposes their impotence.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the taunt.
ποῦwhereinterrogative adverb (taunting question)→ clausal contributionποῦ: 'where?'; renders אֵי ('where'); the taunting 'where are their gods?' — the rhetorical exposure of the idols' absence in the hour of need.
εἰσινarePres Act Indic 3 Pl · εἰμίmain verb (the existential taunt)→ gnomic present (the idols' present nonexistence/absence)εἰμί (pres. εἰσιν): 'be / exist'; 'where are they?' — the question implies the answer 'nowhere'; the gods that cannot save are as good as nonexistent.
οἱtheNominativearticle (with θεοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοὶgodsNominativesubject of εἰσιν (the impotent idols)→ participant prominenceθεός (pl. θεοί): here pagan 'gods'; renders אֱלֹהֵימוֹ ('their gods'); the idols in whom Israel/the enemy trusted, now exposed as powerless.
αὐτῶνtheirGenitivegenitive of possession (with θεοί)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θεοί).
ἐφ᾿inpreposition + dative (object of trust, elided)→ spatial or relational framingἐπί + dat.: 'upon / in'; with πέποιθα marks the object of trust — 'in whom they trusted.'
οἷςwhomDativerelative pronoun (object of ἐπεποίθεισαν)→ participant reference or interestὅς (dat. pl. οἷς): relative 'whom'; the gods in whom misplaced trust was set.
ἐπεποίθεισανthey had trustedPlpf Act Indic 3 Pl · πείθωverb of relative clause (the misplaced trust)→ stative pluperfect (a prior settled state of trusting)πείθω (2nd perf. πέποιθα 'trust'; plpf. ἐπεποίθεισαν): 'trust / rely on / be confident in'; renders חָסָיוּ ('they took refuge'); the pluperfect of the perfect-with-present-sense πέποιθα — they had placed their confidence in idols that now fail them.
ἐπ᾿inpreposition + dative (resumptive Hebraism, elided)→ spatial or relational framingἐπί + dat.: the resumptive 'in them' (ἐφ᾽ οἷς … ἐπ᾽ αὐτοῖς) is a Hebraism reproducing the redundant relative-plus-pronoun of the underlying Hebrew (אֲשֶׁר … בּוֹ).
αὐτοῖςthemDativeresumptive pronoun (Hebraism: 'in whom … in them')→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the resumptive pronoun completing the Hebraic relative construction — 'the gods in whom they trusted, in them.'
38

ὧν τὸ στέαρ τῶν θυσιῶν αὐτῶν ἠσθίετε καὶ ἐπίνετε τὸν οἶνον τῶν σπονδῶν αὐτῶν ἀναστήτωσαν καὶ βοηθησάτωσαν ὑμῖν καὶ γενηθήτωσαν ὑμῖν σκεπασταί

the fat of whose sacrifices you used to eat, and you used to drink the wine of their libations? Let them rise up and help you and become your protectors!

The taunt continued: let the idols rise and saveὧν τὸ στέαρ τῶν θυσιῶν
The taunt sharpens to sarcasm: the gods who consumed the fat of sacrifices and the wine of libations should now rise and help. The three third-person imperatives (ἀναστήτωσαν, βοηθησάτωσαν, γενηθήτωσαν) are bitterly ironic — the idols that received worship are commanded to do what they cannot: arise, help, and shelter. The challenge sets up the great monotheistic self-declaration of v. 39.
Word-by-word analysis· 22 words
ὧνwhoseGenitiverelative pronoun (genitive: 'of whom / whose')→ relational specificationὅς (gen. pl. ὧν): relative 'whose'; the gods whose sacrificial fat was eaten — linking back to the idols of v. 37.
τὸtheAccusativearticle (with στέαρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
στέαρfatAccusativedirect object of ἠσθίετε→ object specificationστέαρ: 'fat / suet'; renders חֵלֶב ('fat'); echoes the blessing-fat of v. 14, now the fat of idolatrous sacrifices; the choicest part offered to false gods.
τῶνtheGenitivearticle (with θυσιῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιῶνsacrificesGenitivegenitive (with στέαρ: 'fat of the sacrifices')→ relational specificationθυσία (gen. pl. θυσιῶν): 'sacrifice / offering'; renders זְבָחֵימוֹ ('their sacrifices'); the idolatrous offerings whose fat was consumed.
αὐτῶνtheirGenitivegenitive of possession (with θυσιῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θυσιῶν).
ἠσθίετεyou used to eatImpf Act Indic 2 Pl · ἐσθίωmain verb (the habitual idol-feasting)→ customary imperfect (the repeated past eating)ἐσθίω (impf. ἠσθίετε): 'eat'; the imperfect marks habitual past action — 'you used to eat'; the idol-feasts in which the worshippers shared the sacrificial fat (cf. 1 Cor 10:18–21, eating at the table of demons).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπίνετεyou used to drinkImpf Act Indic 2 Pl · πίνωmain verb (the habitual idol-libations)→ customary imperfect (the repeated past drinking)πίνω (impf. ἐπίνετε): 'drink'; the imperfect of habitual past — 'you used to drink' the wine of the idols' libations; echoes ἔπιον οἶνον (v. 14), now in idolatrous worship.
τὸνtheAccusativearticle (with οἶνον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶνονwineAccusativedirect object of ἐπίνετε→ object specificationοἶνος (acc. οἶνον): 'wine'; the wine of the libations poured to the idols; the third occurrence of οἶνος (cf. vv. 14, 33), here in idolatrous cult.
τῶνtheGenitivearticle (with σπονδῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σπονδῶνlibations / drink-offeringsGenitivegenitive (with οἶνον: 'wine of the libations')→ relational specificationσπονδή (gen. pl. σπονδῶν): 'drink-offering / libation'; renders נְסִיכָם ('their libation'); the poured wine-offering of pagan worship; the cognate verb σπένδομαι ('be poured out') is used by Paul of his own life (Phil 2:17; 2 Tim 4:6).
αὐτῶνtheirGenitivegenitive of possession (with σπονδῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with σπονδῶν).
ἀναστήτωσανlet them rise upAor Act Impv 3 Pl · ἀνίστημιmain verb (ironic imperative to the idols)→ ingressive aorist imperative (the sarcastic challenge to act)ἀνίστημι (aor. impv. ἀναστήτωσαν): 'rise up / stand up'; renders יָקוּמוּ ('let them rise'); the bitterly ironic command — the lifeless idols are challenged to rise and act, which they cannot do.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βοηθησάτωσανlet them helpAor Act Impv 3 Pl · βοηθέωmain verb (ironic imperative)→ ingressive aorist imperative (the sarcastic challenge to aid)βοηθέω (aor. impv. βοηθησάτωσαν): 'help / come to the aid of'; renders יַעְזְרֻכֶם ('let them help you'); the idols challenged to give the help they cannot — the irony exposes their impotence.
ὑμῖνyouDativeindirect object of βοηθησάτωσαν→ participant reference or interestὑμῖν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of βοηθησάτωσαν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γενηθήτωσανlet them becomeAor Pass Impv 3 Pl · γίνομαιmain verb (ironic imperative)→ ingressive aorist imperative (the sarcastic challenge to shelter)γίνομαι (aor. pass. impv. γενηθήτωσαν): 'become / be made'; renders יְהִי ('let them be'); the idols challenged to become protectors — the final irony, since only the LORD shelters.
ὑμῖνyour / for youDativedative of advantage (with σκεπασταί)→ participant reference or interestὑμῖν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with σκεπασταί).
σκεπασταίprotectors / shelterersNominativepredicate nominative (with γενηθήτωσαν: 'become protectors')→ participant prominenceσκεπαστής (pl. σκεπασταί): 'protector / shelterer / coverer'; from σκεπάζω ('cover', cf. v. 11, the eagle sheltering its nest); renders סִתְרָה ('covering / refuge'); the idols are mockingly bidden to become the refuge that only God can be.
39

ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω πατάξω κἀγὼ ἰάσομαι καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου

See, see that I am, and there is no god besides me; I kill, and I will make alive; I will strike, and I will heal; and there is no one who can deliver out of my hands.

The great monotheistic self-declaration: I am, and none beside meἴδετε ἴδετε ὅτι ἐγώ εἰμι
The theological summit of the Song's second half — the great self-revelation answering the taunt of the no-gods. The doubled ἴδετε ('see, see') commands attention to ἐγώ εἰμι ('I am'), the absolute self-affirmation of the one God (cf. the ἐγώ εἰμι sayings, and Exod 3:14). 'There is no god besides me' is the monotheistic confession (cf. Isa 45:5). The fourfold I-statements — I kill / make alive, strike / heal — assert God's total sovereignty over life and death (cf. 1 Sam 2:6); none can deliver from his hand (cf. John 10:28–29; Isa 43:13).
Word-by-word analysis· 28 words
ἴδετεseeAor Act Impv 2 Pl · ὁράωmain verb (emphatic doubled imperative)→ ingressive aorist imperative (the urgent call to perceive)ὁράω (aor. impv. ἴδετε): 'see / perceive / understand'; renders רְאוּ ('see'); the doubled ἴδετε ἴδετε intensifies the summons to recognize the sole deity — 'see, see!'
ἴδετεseeAor Act Impv 2 Pl · ὁράωmain verb (emphatic repetition)→ ingressive aorist imperative (intensifying repetition)ὁράω (aor. impv. ἴδετε): the repetition (epizeuxis) renders the Hebrew emphatic; the LXX doubles the imperative to heighten the call to recognize God's uniqueness.
ὅτιthatconjunction (introducing content of seeing)→ discourse linkage or contrastὅτι: 'that'; introduces the content to be perceived — the absolute self-declaration.
ἐγώINominativesubject (emphatic: 'I am')→ participant referenceἐγώ: the emphatic 'I'; ἐγώ εἰμι ('I am') is the absolute divine self-affirmation; renders אֲנִי הוּא ('I am he'); the formula resonates with Exod 3:14 and the Johannine ἐγώ εἰμι sayings.
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb (absolute self-predication)→ gnomic present (the eternal divine being)εἰμί (pres. εἰμι): 'be / exist'; ἐγώ εἰμι — the bare 'I am' asserts God's unique, self-existent being; the cornerstone of the monotheistic confession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential: 'there is no god')→ gnomic present (the timeless monotheistic truth)εἰμί (pres. ἔστιν): the existential 'there is'; οὐκ ἔστιν θεός ('there is no god besides me') is the monotheistic confession (cf. Isa 45:5, 21; Deut 4:35, 39).
θεὸςgodNominativesubject of ἔστιν (existential)→ participant prominenceθεός: 'god'; renders אֱלֹהִים; 'there is no god besides me' — the denial of any rival deity, the heart of biblical monotheism.
πλὴνbesides / exceptpreposition + genitive (exception)→ spatial or relational framingπλήν: 'except / besides'; with the genitive ἐμοῦ, 'besides me'; renders עִמָּדִי ('with me / besides me'); marks the exclusivity of the one God.
ἐμοῦmeGenitiveobject of πλήν (the sole God)→ relational specificationἐγώ (gen. ἐμοῦ): 'me'; 'besides me' — no god exists apart from the LORD; the emphatic first-person of the self-revelation.
ἐγὼINominativesubject (emphatic, with ἀποκτενῶ)→ participant referenceἐγώ: the emphatic 'I' fronting the sovereignty-claims over life and death.
ἀποκτενῶI will killFut Act Indic 1 Sg · ἀποκτείνωmain verb (sovereignty over death)→ gnomic/predictive future (God's settled power to kill)ἀποκτείνω (fut. ἀποκτενῶ): 'kill / put to death'; renders אָמִית ('I cause to die'); the first of the life-and-death pair — God's absolute power over death (cf. 1 Sam 2:6, the LORD kills and makes alive).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ζῆνto livePres Act Inf · ζάωcomplementary infinitive (with ποιήσω: 'make to live')→ present infinitive (the act of living)ζάω (pres. inf. ζῆν): 'live'; with ποιήσω, 'I will make alive'; renders אֲחַיֶּה ('I make alive'); God's power to give life, the counterpart to killing — the basis of resurrection hope (cf. 1 Sam 2:6; Rom 4:17).
ποιήσωI will makeFut Act Indic 1 Sg · ποιέωmain verb (with ζῆν: 'I will make alive')→ gnomic/predictive future (God's power to give life)ποιέω (fut. ποιήσω): 'make / cause'; ζῆν ποιήσω ('I will make alive') — God alone restores life; the verb echoes the creating/making of vv. 6, 15.
πατάξωI will strikeFut Act Indic 1 Sg · πατάσσωmain verb (the second sovereignty-pair: wound)→ gnomic/predictive future (God's power to wound)πατάσσω (fut. πατάξω): 'strike / smite / wound'; renders מָחַצְתִּי ('I wound'); the wounding that God alone can also heal — total sovereignty over affliction and recovery.
κἀγὼand INominativeemphatic subject (crasis καὶ ἐγώ, with ἰάσομαι)→ participant prominenceκἀγώ: crasis of καί + ἐγώ ('and I'); the emphatic 'and I myself' stresses that the same God who strikes also heals — sole agency over wound and cure.
ἰάσομαιI will healFut Mid Indic 1 Sg · ἰάομαιmain verb (the second sovereignty-pair: heal)→ gnomic/predictive future (God's power to heal)ἰάομαι (fut. ἰάσομαι): 'heal / cure'; renders אֶרְפָּא ('I heal'); contrasts with the ἀνίατος ('incurable', vv. 24, 33) — God alone heals what is otherwise beyond cure (cf. Hos 6:1; the healing-motif of the Servant, Isa 53:5).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential: 'there is no one who')→ gnomic present (the abiding impossibility of escape)εἰμί (pres. ἔστιν): the existential 'there is'; οὐκ ἔστιν ὃς ('there is no one who') asserts that none can rescue from God's hand.
ὃςwhoNominativerelative pronoun (subject of ἐξελεῖται)→ participant referenceὅς: relative 'who'; introduces the clause denying any deliverer from God's grasp.
ἐξελεῖταιcan deliverFut Mid Indic 3 Sg · ἐξαιρέωverb of relative clause (the impossible rescue)→ predictive future (potential deliverance, denied)ἐξαιρέω (fut. mid. ἐξελεῖται): 'take out / rescue / deliver'; renders מַצִּיל ('one who delivers'); none can snatch from God's hand — the assurance turned to warning here (cf. its comfort in John 10:28–29; Isa 43:13).
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
τῶνtheGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitiveobject of ἐκ (God's grasp)→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; renders יָד ('hand'); God's hands as the inescapable grasp of his power — against the boasting 'hand' of the enemy (v. 27).
μουmyGenitivegenitive of possession (with χειρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with χειρῶν).
40

ὅτι ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου καὶ ὀμοῦμαι τῇ δεξιᾷ μου καὶ ἐρῶ ζῶ ἐγὼ εἰς τὸν αἰῶνα

For I will lift up my hand to heaven and swear by my right hand, and I will say, 'As I live forever —'

The divine oath: lifting the hand to heavenὅτι ἀρῶ εἰς τὸν οὐρανὸν
God swears the solemn oath that introduces the climactic vengeance (vv. 41–42). Lifting the hand to heaven (ἀρῶ … τὴν χεῖρα) is the gesture of oath-taking; God swears by his own right hand and by his eternal life (ζῶ ἐγὼ εἰς τὸν αἰῶνα, 'as I live forever') — the strongest possible self-attestation, since there is none greater by whom to swear (cf. Heb 6:13). The eternal life of God guarantees the certainty of the recompense.
Word-by-word analysis· 20 words
ὅτιforcausal conjunction (grounding the self-declaration)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the preceding assurance — none can escape because God lifts his hand and swears.
ἀρῶI will lift upFut Act Indic 1 Sg · αἴρωmain verb (the oath-gesture)→ predictive future (the solemn raising of the hand)αἴρω (fut. ἀρῶ): 'lift / raise / take up'; renders אֶשָּׂא ('I lift up'); to lift the hand to heaven is the formal gesture of oath-taking (cf. Gen 14:22; Dan 12:7); God raises his hand to swear.
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with οὐρανόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheavenAccusativeobject of εἰς (direction of the raised hand)→ object specificationοὐρανός (acc. οὐρανόν): 'heaven / sky'; renders שָׁמַיִם; the hand lifted toward heaven, the seat of the divine throne — the direction of the oath; echoes the οὐρανέ summoned in v. 1.
τὴνtheAccusativearticle (with χεῖρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἀρῶ→ object specificationχείρ (acc. χεῖρα): 'hand'; renders יָדִי ('my hand'); the lifted hand of the oath; God's hand, from which none can deliver (v. 39), is now raised in solemn swearing.
μουmyGenitivegenitive of possession (with χεῖρα)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with χεῖρα).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀμοῦμαιI will swearFut Mid Indic 1 Sg · ὄμνυμιmain verb (the act of swearing)→ predictive future (the solemn oath)ὄμνυμι (fut. mid. ὀμοῦμαι): 'swear / take an oath'; renders אָמַרְתִּי / נִשְׁבַּעְתִּי (oath-language); God swears by his own right hand — since there is none greater, he swears by himself (cf. Heb 6:13).
τῇtheDativearticle (with δεξιᾷ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δεξιᾷright handDativedative of means/instrument (the hand sworn by)→ sphere or referenceδεξιά (dat. δεξιᾷ): 'right hand'; the right hand is the hand of power and oath; God swears by his own right hand (cf. Isa 62:8) — the guarantee of his strength to fulfill.
μουmyGenitivegenitive of possession (with δεξιᾷ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with δεξιᾷ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρῶI will sayFut Act Indic 1 Sg · λέγω (ἐρῶ)main verb (introducing the oath-formula)→ predictive future (the speaking of the oath)λέγω (fut. ἐρῶ): 'say'; introduces the actual words of the oath — the self-attesting 'as I live forever.'
ζῶI livePres Act Indic 1 Sg · ζάωmain verb of the oath-formula ('as I live')→ gnomic present (the eternal divine life)ζάω (pres. ζῶ): 'live'; ζῶ ἐγώ ('as I live') is the standard oath-formula (Hebrew חַי אָנֹכִי, cf. Num 14:21, 28; Rom 14:11, citing Isa 49:18); God swears by his own deathless life — the surest guarantee.
ἐγὼINominativesubject (emphatic, with ζῶ)→ participant referenceἐγώ: the emphatic 'I'; ζῶ ἐγώ — 'I myself live'; the divine self being the ground of the oath.
εἰςto / intopreposition + accusative (extent of time)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (extent of time).
τὸνtheAccusativearticle (with αἰῶνα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰῶναage / foreverAccusativeobject of εἰς (temporal extent: 'forever')→ object specificationαἰών (acc. αἰῶνα): 'age / eternity'; εἰς τὸν αἰῶνα ('forever / unto the age') renders לְעֹלָם; God's eternal life — he lives forever, and so his oath is unbreakable; echoes ἡμέρας αἰῶνος (v. 7).
41

ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου καὶ ἀνθέξεται κρίματος ἡ χείρ μου καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσίν με ἀνταποδώσω

For I will whet my sword like lightning, and my hand will lay hold on judgment, and I will render vengeance to my enemies, and to those who hate me I will repay.

The content of the oath: the avenging swordὅτι παροξυνῶ ὡς ἀστραπὴν
The substance of God's sworn vengeance. The lightning-flash sword (ὡς ἀστραπὴν τὴν μάχαιραν) and the hand laying hold on judgment depict God as the armed avenger. The verse is framed by ἀνταποδώσω … ἀνταποδώσω ('I will repay … I will repay'), an inclusio of recompense (cf. v. 35) — vengeance falls on the enemies and on 'those who hate me,' the haters of God.
Word-by-word analysis· 23 words
ὅτιforcausal conjunction (content/ground of the oath)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; introduces the content of the sworn vengeance.
παροξυνῶI will whet / sharpenFut Act Indic 1 Sg · παροξύνωmain verb (sharpening the sword)→ predictive future (the whetting of the sword)παροξύνω (fut. παροξυνῶ): 'sharpen / whet / provoke'; renders שַׁנּוֹתִי ('I sharpen'); here in its literal sense of whetting a blade; ironically the same verb meant 'provoke' when the people provoked God (vv. 16, 19) — now God whets his sword.
ὡςlikecomparative particle (simile)→ discourse linkage or contrastὡς: 'like / as'; introduces the lightning-simile for the flashing sword.
ἀστραπὴνlightningAccusativeaccusative of comparison ('like lightning')→ object specificationἀστραπή (acc. ἀστραπήν): 'lightning / flash'; renders בָּרָק ('lightning'); the gleaming, swift blade — the sword flashes like lightning, swift and irresistible.
τὴνtheAccusativearticle (with μάχαιραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μάχαιράνswordAccusativedirect object of παροξυνῶ→ object specificationμάχαιρα (acc. μάχαιραν): 'sword'; renders חֶרֶב ('sword'); God's avenging sword (cf. v. 25, the sword that bereaved; now God's own); recurs at v. 42.
μουmyGenitivegenitive of possession (with μάχαιραν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μάχαιραν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνθέξεταιwill lay hold onFut Mid Indic 3 Sg · ἀντέχωmain verb (the hand grasps judgment)→ predictive future (the seizing of judgment)ἀντέχω (fut. mid. ἀνθέξεται): 'hold fast to / lay hold on / cling to'; renders תֹּאחֵז ('takes hold'); God's hand grasps judgment — takes up the work of justice; the verb takes a genitive object (κρίματος).
κρίματοςjudgmentGenitivegenitive object of ἀνθέξεται→ relational specificationκρίμα (gen. κρίματος): 'judgment / verdict / justice'; renders מִשְׁפָּט ('judgment'); the hand of God lays hold on the execution of justice; cf. κρίσεις (v. 4), κρινεῖ (v. 36).
theNominativearticle (with χείρ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
χείρhandNominativesubject of ἀνθέξεται→ participant prominenceχείρ: 'hand'; renders יָדִי ('my hand'); God's hand — the same from which none can deliver (v. 39) and which he raised in oath (v. 40) — now grasps judgment.
μουmyGenitivegenitive of possession (with χείρ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with χείρ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνταποδώσωI will renderFut Act Indic 1 Sg · ἀνταποδίδωμιmain verb (rendering vengeance to enemies)→ predictive future (the certain recompense)ἀνταποδίδωμι (fut. ἀνταποδώσω): 'repay / render / requite'; renders אָשִׁיב ('I will return'); the recompense-verb of v. 35 (cited Rom 12:19; Heb 10:30); here God renders δίκη (vengeance) to his enemies.
δίκηνvengeance / penaltyAccusativedirect object of ἀνταποδώσω→ object specificationδίκη (acc. δίκην): 'justice / penalty / vengeance / punishment'; renders נָקָם ('vengeance'); the just penalty rendered to the foes; δίκη is the NT 'penalty / justice' (cf. 2 Thess 1:9; Jude 7).
τοῖςtheDativearticle (with ἐχθροῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροῖςenemiesDativeindirect object of ἀνταποδώσω→ sphere or referenceἐχθρός (dat. pl. ἐχθροῖς): 'enemy'; renders צָרַי ('my adversaries'); the foes who receive the vengeance (cf. vv. 27, 31).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςthe (ones)Dativearticle (with the participle μισοῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦσίνthose who hatePres Act Ptcp Dat Pl Masc · μισέωsubstantivized participle (indirect object: 'to those who hate me')→ progressive present participle (habitual haters)μισέω (pres. ptcp. μισοῦσιν): 'hate / detest'; renders מְשַׂנְאַי ('those who hate me'); the haters of God receive his repayment; the present participle marks settled, ongoing hatred.
μεmeAccusativedirect object of μισοῦσιν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of μισοῦσιν.
ἀνταποδώσωI will repayFut Act Indic 1 Sg · ἀνταποδίδωμιmain verb (closing the recompense-inclusio)→ predictive future (the certain repayment)ἀνταποδίδωμι (fut. ἀνταποδώσω): 'repay'; the repeated verb forms an inclusio (ἀνταποδώσω … ἀνταποδώσω) framing the verse; the emphatic repetition stresses the certainty of recompense to the haters of God.
42

μεθύσω τὰ βέλη μου ἀφ᾿ αἵματος καὶ ἡ μάχαιρά μου καταφάγεται κρέα ἀφ᾿ αἵματος τραυματιῶν καὶ αἰχμαλωσίας ἀπὸ κεφαλῆς ἀρχόντων ἐχθρῶν

I will make my arrows drunk with blood, and my sword will devour flesh — with the blood of the slain and the captives, from the head of the rulers of the enemies.

The bloody execution of vengeance: drunken arrows, devouring swordμεθύσω τὰ βέλη μου ἀφ᾿ αἵματος
The vivid, terrible climax of the vengeance: arrows made drunk with blood, the sword devouring flesh. The imagery (μεθύσω 'make drunk,' καταφάγεται 'devour') personifies the weapons as gorging on the carnage of the slain, captives, and enemy leaders. The blood-image darkly inverts the blood of the grape Israel drank in blessing (v. 14). καταφάγεται echoes the devouring fire of v. 22 — God's judgment consumes.
Word-by-word analysis· 21 words
μεθύσωI will make drunkFut Act Indic 1 Sg · μεθύσκωmain verb (the arrows gorged with blood)→ predictive future (the making-drunk of the arrows)μεθύσκω (fut. μεθύσω): 'make drunk / intoxicate / saturate'; renders אַשְׁכִּיר ('I will make drunk'); the arrows are drunk with blood — a horrifying image of weapons sated with slaughter.
τὰtheAccusativearticle (with βέλη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
βέληarrowsAccusativedirect object of μεθύσω→ object specificationβέλος (pl. βέλη): 'arrow / dart'; renders חִצַּי ('my arrows'); the arrows of judgment (cf. v. 23, the arrows God spends) now drunk with the blood of the slain.
μουmyGenitivegenitive of possession (with βέλη)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βέλη).
ἀφ᾿with / frompreposition + genitive (source/material, elided)→ spatial or relational framingἀπό + gen. (ἀφ᾿): 'from / with'; here marks the blood with which the arrows are drunk — partitive/source sense.
αἵματοςbloodGenitivegenitive of source/material (with ἀφ᾿: 'with blood')→ relational specificationαἷμα (gen. αἵματος): 'blood'; renders דָּם ('blood'); the blood of the slain, with which the arrows are made drunk; the grim inversion of αἷμα σταφυλῆς (v. 14).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with μάχαιρα)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
μάχαιράswordNominativesubject of καταφάγεται→ participant prominenceμάχαιρα: 'sword'; the avenging sword of v. 41, now devouring flesh — God's blade gorged like a beast.
μουmyGenitivegenitive of possession (with μάχαιρα)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μάχαιρα).
καταφάγεταιwill devourFut Mid Indic 3 Sg · κατεσθίωmain verb (the sword consumes flesh)→ predictive future (the devouring to come)κατεσθίω (fut. καταφάγεται): 'devour / consume / eat up'; renders תֹּאכַל ('will eat / devour'); echoes the devouring fire of v. 22 — the sword consumes flesh like a ravening mouth.
κρέαfleshAccusativedirect object of καταφάγεται→ object specificationκρέας (pl. κρέα): 'flesh / meat'; renders בָּשָׂר ('flesh'); the flesh of the slain consumed by the sword; cf. the birds called to eat the flesh of kings (Rev 19:18).
ἀφ᾿with / frompreposition + genitive (source, elided)→ spatial or relational framingἀφ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (source, elided).
αἵματοςbloodGenitivegenitive of source (with ἀφ᾿: 'with the blood of')→ relational specificationαἷμα (gen. αἵματος): the repeated 'blood' — now specified as the blood of the slain and captives; the carnage of war.
τραυματιῶνof the slain / woundedGenitivegenitive (with αἵματος: 'blood of the slain')→ relational specificationτραυματίας (gen. pl. τραυματιῶν): 'wounded / slain (in battle)'; from τραῦμα ('wound'); renders חָלָל ('slain'); the war-dead whose blood drenches the weapons.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἰχμαλωσίαςcaptivity / captivesGenitivegenitive (parallel to τραυματιῶν)→ relational specificationαἰχμαλωσία (gen. αἰχμαλωσίας): 'captivity / band of captives'; renders שִׁבְיָה ('captivity'); the captives taken in the slaughter; abstract for concrete (the captive host).
ἀπὸfrompreposition + genitive (source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
κεφαλῆςheadGenitivegenitive of source (with ἀπό: 'from the head')→ relational specificationκεφαλή (gen. κεφαλῆς): 'head'; renders רֹאשׁ ('head'); 'from the head of the rulers' — the leaders of the enemy struck at their very head; possibly 'the long-haired chiefs' in the Hebrew.
ἀρχόντωνof rulersGenitivegenitive (with κεφαλῆς: 'head of the rulers')→ relational specificationἄρχων (gen. pl. ἀρχόντων): 'ruler / leader / commander'; renders פַּרְעוֹת ('leaders / chiefs'); the enemy commanders, the highest targets of the vengeance.
ἐχθρῶνof enemiesGenitivegenitive (with ἀρχόντων: 'rulers of enemies')→ relational specificationἐχθρός (gen. pl. ἐχθρῶν): 'enemy'; renders אוֹיֵב ('enemy'); the enemy whose very leaders fall; ἐχθροί has run through the second half of the Song (vv. 27, 31, 41) as the object of God's vengeance.
43

εὐφράνθητε οὐρανοί ἅμα αὐτῷ καὶ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ καὶ ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικᾶται καὶ ἐκδικήσει καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσιν ἀνταποδώσει καὶ ἐκκαθαριεῖ κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ

Rejoice, O heavens, together with him, and let all the sons of God worship him; rejoice, O nations, with his people, and let all the angels of God strengthen themselves in him; for he avenges the blood of his sons, and he will take vengeance and render vengeance to the enemies, and to those who hate him he will repay; and the LORD will cleanse the land of his people.

The doxological climax (long LXX text): heavens, sons of God, nations, and angels summoned to worship — cited at Heb 1:6 and Rom 15:10εὐφράνθητε οὐρανοί ἅμα αὐτῷ
The triumphant conclusion of the Song proper and the most consequential of its LXX-vs-MT divergences. The LXX preserves a longer, fourfold summons (rejoice heavens / let the sons of God worship / rejoice nations / let the angels of God strengthen themselves) where the MT has only two short cola; the longer text is attested at Qumran (4QDeut-q), confirming a genuine variant Vorlage. From this verse the NT draws two key citations: (1) Heb 1:6, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ ('let all God's angels worship him'), proving the Son's superiority to the angels — drawing on the worship-line (the LXX here reads υἱοὶ θεοῦ for the worship clause and ἄγγελοι θεοῦ for the strengthen clause; the Odes/Hebrews tradition reads ἄγγελοι in the worship line); and (2) Rom 15:10, εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ ('Rejoice, O Gentiles, with his people'), proving that the nations were always meant to join Israel in worship — the capstone of Paul's Gentile-inclusion catena (Rom 15:9–12). The ground is the avenging of the blood of God's sons and the cleansing (ἐκκαθαριεῖ) of the land/people — atonement and vindication together.
Word-by-word analysis· 48 words
εὐφράνθητεrejoiceAor Pass Impv 2 Pl · εὐφραίνωmain verb (summons to the heavens to rejoice)→ ingressive aorist imperative (the call to break into joy)εὐφραίνω (aor. pass. impv. εὐφράνθητε): 'gladden / make merry'; passive 'rejoice / be glad'; renders הַרְנִינוּ ('shout for joy'); opens the fourfold summons; the same imperative is cited at Rom 15:10 in the nations-clause.
οὐρανοίO heavensVocativevocative (the heavens summoned to rejoice)→ direct addressοὐρανός (voc. pl. οὐρανοί): 'heaven'; the heavens summoned to joy — echoing the οὐρανέ of v. 1 (now in gladness, not lawsuit); the cosmic witnesses rejoice at the vindication.
ἅμαtogetheradverb (with αὐτῷ: 'together with him')→ clausal contributionἅμα: 'together / at the same time'; with the dative αὐτῷ, 'together with him' — the heavens rejoice in concert with God.
αὐτῷhimDativedative (with ἅμα: 'together with him')→ participant reference or interestαὐτός (dat. αὐτῷ): 'him'; God, with whom the heavens rejoice.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνησάτωσανlet them worshipAor Act Impv 3 Pl · προσκυνέωmain verb (the sons of God summoned to worship)→ ingressive aorist imperative (the call to render worship)προσκυνέω (aor. impv. προσκυνησάτωσαν): 'worship / bow down / do obeisance'; THE LINE cited at Heb 1:6 (καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ, 'let all God's angels worship him'), proving the Son's superiority to the angels; the heavenly beings render worship to him.
αὐτῷhimDativedative object of προσκυνησάτωσαν (the one worshiped)→ participant reference or interestαὐτός (dat. αὐτῷ): 'him'; the object of worship; in Heb 1:6 referred to the Son at his entrance into the world.
πάντεςallNominativeattributive adjective (with υἱοὶ θεοῦ)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; 'all the sons of God' — the totality of the heavenly host summoned to worship.
υἱοὶsonsNominativesubject of προσκυνησάτωσαν→ participant prominenceυἱός (pl. υἱοί): 'son'; υἱοὶ θεοῦ ('sons of God') = the heavenly beings/angels (cf. Job 1:6; 38:7); the LXX reads 'sons of God' here, with 'angels of God' in the parallel strengthen-clause; Heb 1:6 cites the worship-line with ἄγγελοι (following the Odes/variant tradition); cf. ἀγγέλων θεοῦ in the crux of v. 8.
θεοῦof GodGenitivegenitive (with υἱοί: 'sons of God')→ relational specificationθεός (gen. θεοῦ): 'God'; the heavenly beings as God's own sons; the phrase frames the inclusio with ἀγγέλων θεοῦ (v. 8) — the angels who oversaw the nations now worship God.
εὐφράνθητεrejoiceAor Pass Impv 2 Pl · εὐφραίνωmain verb (the nations summoned to rejoice)→ ingressive aorist imperative (the call to the Gentiles' joy)εὐφραίνω (aor. pass. impv. εὐφράνθητε): 'rejoice / be glad'; THE LINE cited at Rom 15:10 (εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, 'Rejoice, O Gentiles, with his people'); Paul makes it the scriptural proof that the nations were always to share Israel's worship — the climax of his Gentile-inclusion catena.
ἔθνηO nationsVocativevocative (the nations summoned to rejoice)→ direct addressἔθνος (voc. pl. ἔθνη): 'nation / Gentiles'; renders גּוֹיִם; the very nations apportioned at v. 8 and used to provoke Israel at v. 21 are now summoned to rejoice with God's people — the Gentile inclusion of Rom 15:10.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + gen.: 'with / in company with'; 'with his people' — the nations rejoice together with Israel, not apart; the inclusion of Gentiles into the covenant joy.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitiveobject of μετά (Israel, with whom the nations rejoice)→ relational specificationλαός (gen. λαοῦ): 'people'; renders עַמּוֹ ('his people'); Israel, God's covenant people; the nations are joined to them in worship — λαός recurs as the verse's final word (the land of his people).
αὐτοῦhisGenitivegenitive of possession (with λαοῦ)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαοῦ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνισχυσάτωσανlet them strengthen themselvesAor Act Impv 3 Pl · ἐνισχύωmain verb (the angels summoned to be strong in him)→ ingressive aorist imperative (the call to take strength)ἐνισχύω (aor. impv. ἐνισχυσάτωσαν): 'strengthen / grow strong / prevail'; 'let all the angels of God strengthen themselves in him' — the fourth member of the summons; the angels find their strength in God; the line that, with the worship-clause, supplies the ἄγγελοι θεοῦ of Heb 1:6.
αὐτῷin himDativedative (with ἐνισχυσάτωσαν: 'be strong in him')→ participant reference or interestαὐτός (dat. αὐτῷ): 'in him'; God as the source of the angels' strength.
πάντεςallNominativeattributive adjective (with ἄγγελοι θεοῦ)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; 'all the angels of God' — the whole heavenly host; in Heb 1:6 πάντες ἄγγελοι θεοῦ ('all God's angels') worship the Son.
ἄγγελοιangelsNominativesubject of ἐνισχυσάτωσαν→ participant prominenceἄγγελος (pl. ἄγγελοι): 'angel / messenger'; ἄγγελοι θεοῦ ('angels of God') — the heavenly host; the phrase echoes the crux of v. 8 (ἀγγέλων θεοῦ); Heb 1:6 takes πάντες ἄγγελοι θεοῦ as the subject of the worship rendered to the Son.
θεοῦof GodGenitivegenitive (with ἄγγελοι: 'angels of God')→ relational specificationθεός (gen. θεοῦ): 'God'; the angels as God's own; the inclusio of 'sons of God' / 'angels of God' frames the summons of the heavenly host.
ὅτιforcausal conjunction (ground of the rejoicing)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the universal joy in God's avenging of his sons' blood and the cleansing of his land.
τὸtheNominativearticle (with αἷμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἷμαbloodNominativesubject of ἐκδικᾶται→ participant prominenceαἷμα: 'blood'; renders דַּם ('blood'); 'the blood of his sons' — the shed blood of God's people, which he avenges; the blood-theme (vv. 14, 42) culminates in vindication.
τῶνtheGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (with αἷμα: 'blood of his sons')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; God's people as his sons (cf. v. 19), whose shed blood he now avenges; the avenging of righteous blood (cf. Rev 6:10; 19:2).
αὐτοῦhisGenitivegenitive of possession (with υἱῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with υἱῶν).
ἐκδικᾶταιis avengedPres Mid/Pass Indic 3 Sg · ἐκδικέωmain verb (the blood is avenged)→ futuristic/gnomic present (the certain avenging)ἐκδικέω (pres. ἐκδικᾶται): 'avenge / vindicate / punish'; renders יִקּוֹם ('he avenges'); the blood is avenged; cognate with ἐκδίκησις (v. 35) and the avenging of the saints' blood in Revelation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκδικήσειhe will take vengeanceFut Act Indic 3 Sg · ἐκδικέωmain verb (God's act of vengeance)→ predictive future (the certain vengeance)ἐκδικέω (fut. ἐκδικήσει): 'avenge / vindicate'; the active future — God himself will execute the vengeance; the verb of divine vindication (cf. Luke 18:7–8; Rom 12:19, the ἐκδίκησις that belongs to God).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνταποδώσειhe will renderFut Act Indic 3 Sg · ἀνταποδίδωμιmain verb (rendering vengeance to the enemies)→ predictive future (the certain recompense)ἀνταποδίδωμι (fut. ἀνταποδώσει): 'repay / render'; the recompense-verb (cf. vv. 35, 41) now in the third person — God renders δίκη to the enemies; the divine repayment that closes the Song.
δίκηνvengeanceAccusativedirect object of ἀνταποδώσει→ object specificationδίκη (acc. δίκην): 'justice / vengeance / penalty'; the just recompense rendered to the foes (cf. v. 41).
τοῖςtheDativearticle (with ἐχθροῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροῖςenemiesDativeindirect object of ἀνταποδώσει→ sphere or referenceἐχθρός (dat. pl. ἐχθροῖς): 'enemy'; the foes who receive the vengeance — the final reckoning with the enemies of God and his people.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςthe (ones)Dativearticle (with the participle μισοῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦσινthose who hatePres Act Ptcp Dat Pl Masc · μισέωsubstantivized participle (indirect object: 'to those who hate')→ progressive present participle (the habitual haters)μισέω (pres. ptcp. μισοῦσιν): 'hate'; 'those who hate (him)' — picks up v. 41 (τοῖς μισοῦσίν με); the haters of God receive his repayment.
ἀνταποδώσειhe will repayFut Act Indic 3 Sg · ἀνταποδίδωμιmain verb (the repayment to the haters)→ predictive future (the certain repayment)ἀνταποδίδωμι (fut. ἀνταποδώσει): 'repay'; the repeated verb (as in v. 41) forms the recompense-refrain; God repays the haters — the certainty of just recompense.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκκαθαριεῖwill cleanse / purgeFut Act Indic 3 Sg · ἐκκαθαρίζωmain verb (the cleansing of the land)→ predictive future (the certain cleansing)ἐκκαθαρίζω (fut. ἐκκαθαριεῖ): 'cleanse out / purge thoroughly'; the intensive ἐκ- 'fully cleanse'; renders וְכִפֶּר ('and he will atone / cleanse'); God will purge and atone for the land of his people — vindication and expiation together; cognate of καθαρίζω, the NT cleansing-verb (cf. 1 Cor 5:7, ἐκκαθάρατε).
κύριοςLORDNominativesubject of ἐκκαθαριεῖ→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD who cleanses the land — the divine Name at the climax of the Song's vindication.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἐκκαθαριεῖ→ object specificationγῆ (acc. γῆν): 'land / earth'; renders אַדְמָתוֹ ('his land'); the land of God's people, cleansed and atoned — the bloodguilt purged, the inheritance restored; γῆ closes the Song as it was summoned in v. 1.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (with γῆν: 'land of his people')→ relational specificationλαός (gen. λαοῦ): 'people'; the final word-pair (γῆν τοῦ λαοῦ αὐτοῦ) returns to the covenant 'his people' — the Song closes on the cleansed land of the people whom the nations now join in worship.
αὐτοῦhisGenitivegenitive of possession (with λαοῦ)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαοῦ).
44

καὶ ἔγραψεν Μωυσῆς τὴν ᾠδὴν ταύτην ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ ἐδίδαξεν αὐτὴν τοὺς υἱοὺς Ισραηλ καὶ εἰσῆλθεν Μωυσῆς καὶ ἐλάλησεν πάντας τοὺς λόγους τοῦ νόμου τούτου εἰς τὰ ὦτα τοῦ λαοῦ αὐτὸς καὶ Ἰησοῦς ὁ τοῦ Ναυη

And Moses wrote this song on that day and taught it to the sons of Israel; and Moses went in and spoke all the words of this law into the ears of the people, he and Joshua the son of Naue.

Prose epilogue: Moses writes, teaches, and recites the Song and the lawκαὶ ἔγραψεν Μωυσῆς τὴν ᾠδὴν
The narrative resumes in prose. Moses writes the Song (τὴν ᾠδὴν ταύτην) and teaches it to Israel, fulfilling the commission of 31:19, 22. He recites 'all the words of this law into the ears of the people' (the idiom εἰς τὰ ὦτα, cf. Exod 11:2), accompanied by Joshua son of Naue (Nun), his successor. The pairing of Moses and Joshua marks the transition of leadership at the threshold of the land.
Word-by-word analysis· 38 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγραψενwroteAor Act Indic 3 Sg · γράφωmain verb (Moses writes the Song)→ constative aorist (the act of writing)γράφω (aor. ἔγραψεν): 'write'; renders וַיִּכְתֹּב; Moses writes down the Song, fulfilling the command of 31:19 — the written witness against Israel.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: transliteration of מֹשֶׁה; declined as a first/third-declension noun in the LXX; the author and teacher of the Song.
τὴνtheAccusativearticle (with ᾠδήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ᾠδὴνsong / odeAccusativedirect object of ἔγραψεν→ object specificationᾠδή (acc. ᾠδήν): 'song / ode'; renders שִׁירָה ('song'); the technical name of the poem of vv. 1–43; the same word in 'a new song' (Rev 5:9) and the spiritual songs of Eph 5:19; the Song of Moses is sung again at Rev 15:3.
ταύτηνthisAccusativedemonstrative adjective (with ᾠδήν)→ participant referenceοὗτος (acc. fem. ταύτην): 'this'; points to the Song just completed.
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
ἐκείνῃthatDativedemonstrative adjective (with ἡμέρᾳ)→ sphere or referenceἐκεῖνος (dat. fem. ἐκείνῃ): 'that'; 'on that day' — the day of the Song's delivery.
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (with ἐν: 'on that day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; the day of writing and teaching the Song — also the day of the divine command to ascend Nebo (v. 48).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδίδαξενtaughtAor Act Indic 3 Sg · διδάσκωmain verb (Moses teaches the Song)→ constative aorist (the act of teaching)διδάσκω (aor. ἐδίδαξεν): 'teach'; renders וַיְלַמְּדָהּ; Moses teaches the Song to Israel (cf. 31:22) so that it may be a witness in their mouths.
αὐτὴνitAccusativedirect object of ἐδίδαξεν (the Song)→ participant referenceαὐτὴν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐδίδαξεν (the Song).
τοὺςtheAccusativearticle (with υἱούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative (second object of ἐδίδαξεν: 'taught the sons of Israel')→ object specificationυἱός (acc. pl. υἱούς): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the nation; the recipients of Moses' teaching.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the covenant nation taught the Song.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιmain verb (Moses comes in to recite)→ constative aorist (the act of entering)εἰσέρχομαι (aor. εἰσῆλθεν): 'enter / come in / go in'; renders וַיָּבֹא ('and he came'); Moses comes before the people to recite the words of the law.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Moses recites the law)→ constative aorist (the act of speaking)λαλέω (aor. ἐλάλησεν): 'speak'; renders וַיְדַבֵּר; Moses recites all the words of the law to the people — the public proclamation of the covenant.
πάνταςallAccusativeattributive adjective (with λόγους)→ object specificationπᾶς (acc. pl. πάντας): 'all'; 'all the words' — the complete law, nothing omitted.
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of ἐλάλησεν→ object specificationλόγος (acc. pl. λόγους): 'word / saying'; renders דִּבְרֵי ('words of'); the words of the law (the Torah / Deuteronomy itself); λόγος recurs in vv. 46–47 as the life-giving word.
τοῦtheGenitivearticle (with νόμου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμουlawGenitivegenitive (with λόγους: 'words of the law')→ relational specificationνόμος (gen. νόμου): 'law'; renders תּוֹרָה ('Torah / law / instruction'); the covenant law of Deuteronomy; νόμος is the central term of Pauline theology (Rom 2–7).
τούτουthisGenitivedemonstrative adjective (with νόμου)→ relational specificationοὗτος (gen. τούτου): 'this'; 'this law' — the Deuteronomic covenant just delivered.
εἰςintopreposition + accusative (idiomatic: 'into the ears')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (idiomatic: 'into the ears').
τὰtheAccusativearticle (with ὦτα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὦταearsAccusativeobject of εἰς (idiom: 'into the ears of the people')→ object specificationοὖς (pl. ὦτα): 'ear'; the idiom λαλέω εἰς τὰ ὦτα ('speak into the ears') is a Hebraism for direct, public address (cf. Exod 11:2 LXX); the people hear the law firsthand.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (with ὦτα: 'ears of the people')→ relational specificationλαός (gen. λαοῦ): 'people'; the covenant nation receiving the recited law.
αὐτὸςhe himselfNominativeintensive pronoun (in apposition to Μωυσῆς)→ participant referenceαὐτός: 'he himself'; emphasizes that Moses personally recited the law, joined by Joshua.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἸησοῦςJoshuaNominativenominative (joined with Moses as co-speaker)→ participant prominenceἸησοῦς: the LXX form of יְהוֹשֻׁעַ ('Joshua'), the same name later borne by Jesus; declined as a second-declension noun; Joshua son of Nun, Moses' successor (cf. Deut 31:7–8); his presence marks the leadership transition.
the (son)Nominativearticle (with τοῦ Ναυη: 'the [son] of Naue')→ noun-phrase markingὁ τοῦ Ναυη: the article with the genitive is the Greek idiom for filiation, 'the [son] of Naue'; the noun υἱός is understood.
τοῦofGenitivearticle (with Ναυη, genitive of filiation)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΝαυηNaue / Nungenitive of relationship (indeclinable: 'son of Naue')→ participant identificationΝαυη: the LXX transliteration of נוּן (Nun), Joshua's father; indeclinable; the LXX consistently renders 'Joshua son of Nun' as Ἰησοῦς ὁ τοῦ Ναυη.
45

καὶ συνετέλεσεν Μωυσῆς λαλῶν παντὶ Ισραηλ

And Moses finished speaking to all Israel.

Closure of the recitation: Moses finishes speakingκαὶ συνετέλεσεν Μωυσῆς
A brief closural notice: Moses completes the speaking of the law to all Israel. The participle λαλῶν ('speaking') with συνετέλεσεν ('finished') is the regular Greek idiom for completing an action ('finished speaking'). The verse rounds off the recitation and prepares for the final exhortation (v. 46).
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνετέλεσενfinishedAor Act Indic 3 Sg · συντελέωmain verb (Moses completes the speaking)→ constative aorist (the act of finishing)συντελέω (aor. συνετέλεσεν): 'complete / finish / bring to an end'; renders וַיְכַל ('and he finished'); the same verb meant 'spend completely' of God's arrows (v. 23); here Moses completes the recitation of the law.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
λαλῶνspeakingPres Act Ptcp Nom Sg Masc · λαλέωsupplementary participle (with συνετέλεσεν: 'finished speaking')→ progressive present participle (the ongoing speaking now completed)λαλέω (pres. ptcp. λαλῶν): 'speak'; the supplementary participle completes συντελέω in the idiom 'finished speaking' (cf. Matt 7:28, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους).
παντὶallDativeattributive adjective (with Ισραηλ: 'to all Israel')→ sphere or referenceπᾶς (dat. παντί): 'all / whole'; 'to all Israel' — the entire assembled nation as the audience.
ΙσραηλIsraeldative of indirect object (indeclinable: 'to Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable, here functioning as dative; the whole nation addressed.
46

καὶ εἶπεν πρὸς αὐτούς προσέχετε τῇ καρδίᾳ ἐπὶ πάντας τοὺς λόγους τούτους οὓς ἐγὼ διαμαρτύρομαι ὑμῖν σήμερον ἃ ἐντελεῖσθε τοῖς υἱοῖς ὑμῶν φυλάσσειν καὶ ποιεῖν πάντας τοὺς λόγους τοῦ νόμου τούτου

And he said to them, 'Set your heart on all these words which I testify to you today, which you shall command your sons to keep and to do — all the words of this law.'

Final exhortation: take the law to heart and pass it onκαὶ εἶπεν πρὸς αὐτούς προσέχετε
Moses' parting charge. προσέχετε τῇ καρδίᾳ ('set your heart') echoes the opening πρόσεχε of v. 1 — now the people are to give heed as heaven and earth were summoned to. The exhortation has a transgenerational thrust (ἐντελεῖσθε τοῖς υἱοῖς ὑμῶν, 'command your sons'): the law must be kept and handed down (cf. v. 7; Deut 6:7). διαμαρτύρομαι ('I testify / solemnly charge') marks the words as a witness, the very function assigned to the Song.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the exhortation)→ constative aorist (the speech-act of charging)λέγω (aor. εἶπεν): 'say'; introduces Moses' final exhortation to the people.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeobject of πρός (the addressees)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (the addressees).
προσέχετεset / give heedPres Act Impv 2 Pl · προσέχωmain verb (the central imperative)→ durative present imperative (sustained attention)προσέχω (pres. impv. προσέχετε): 'attend / give heed / set (the heart)'; renders שִׂימוּ לְבַבְכֶם ('set your heart'); deliberately echoes πρόσεχε of v. 1 — the people must now heed as the cosmos was summoned to heed.
τῇtheDativearticle (with καρδίᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίᾳheartDativedative (with προσέχετε: 'give heed with the heart')→ sphere or referenceκαρδία (dat. καρδίᾳ): 'heart / inner self'; renders לֵבָב ('heart'); the heart as the seat of will and devotion; 'set your heart' demands wholehearted attention, not mere hearing (cf. Deut 6:5).
ἐπὶonpreposition + accusative (the object of attention)→ spatial or relational framingἐπί + acc.: 'on / upon'; marks the object on which the heart is set — all the words of the law.
πάνταςallAccusativeattributive adjective (with λόγους)→ object specificationπᾶς (acc. pl. πάντας): 'all'; 'all these words' — the entire law, to be heeded in full.
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativeobject of ἐπί (the words to be heeded)→ object specificationλόγος (acc. pl. λόγους): 'word'; the words of the law that the people must take to heart and transmit.
τούτουςtheseAccusativedemonstrative adjective (with λόγους)→ object specificationοὗτος (acc. pl. τούτους): 'these'; the words just recited.
οὓςwhichAccusativerelative pronoun (object of διαμαρτύρομαι)→ participant referenceὅς (acc. pl. οὓς): relative 'which'; introduces the clause defining the words as Moses' solemn testimony.
ἐγὼINominativesubject (emphatic, with διαμαρτύρομαι)→ participant referenceἐγώ: the emphatic 'I' — Moses himself testifies; lends solemn personal authority to the charge.
διαμαρτύρομαιI testify / solemnly chargePres Mid Indic 1 Sg · διαμαρτύρομαιmain verb of relative clause (Moses' testimony)→ progressive present (the present act of solemn witness)διαμαρτύρομαι (pres. διαμαρτύρομαι): 'testify solemnly / charge / call to witness'; renders מֵעִיד ('testify against'); the intensive δια- marks the gravity — Moses solemnly attests these words as a witness (cf. the Song as witness, 31:19); the verb is frequent in Acts and the Pastorals (e.g. 1 Tim 5:21; 2 Tim 4:1).
ὑμῖνto youDativeindirect object of διαμαρτύρομαι→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of διαμαρτύρομαι.
σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; renders הַיּוֹם ('today'); the Deuteronomic 'today' that makes the covenant present and binding on each generation (cf. Deut 5:3; Heb 3:13, 'as long as it is called Today').
which thingsAccusativerelative pronoun (object of ἐντελεῖσθε)→ participant referenceὅς (acc. pl. n. ἃ): relative 'which things'; introduces the transgenerational command.
ἐντελεῖσθεyou shall commandFut Mid Indic 2 Pl · ἐντέλλομαιmain verb of relative clause (the charge to the sons)→ predictive/imperatival future (the duty to command)ἐντέλλομαι (fut. ἐντελεῖσθε): 'command / charge / enjoin'; renders תְּצַוֻּם ('you shall command them'); the law is to be commanded to the sons — the transmission across generations (cf. v. 7; Deut 6:7).
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of ἐντελεῖσθε→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; the next generation, to whom the law is to be commanded — the chain of covenant transmission.
ὑμῶνyourGenitivegenitive of possession (with υἱοῖς)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with υἱοῖς).
φυλάσσεινto keepPres Act Inf · φυλάσσωinfinitive of purpose/content (with ἐντελεῖσθε: 'command to keep')→ present infinitive (ongoing observance)φυλάσσω (pres. inf. φυλάσσειν): 'guard / keep / observe'; renders לִשְׁמֹר ('to keep'); the keeping of the law is the content of the command; paired with ποιεῖν ('to do').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιεῖνto doPres Act Inf · ποιέωinfinitive (parallel to φυλάσσειν: 'to keep and to do')→ present infinitive (ongoing performance)ποιέω (pres. inf. ποιεῖν): 'do / perform'; renders לַעֲשׂוֹת ('to do'); the law is not only to be kept but enacted — the doing of the word (cf. Jas 1:22).
πάνταςallAccusativeattributive adjective (with λόγους)→ object specificationπᾶς (acc. pl. πάντας): 'all'; the whole law is to be kept and done — nothing exempted.
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativeobject of φυλάσσειν / ποιεῖν→ object specificationλόγος (acc. pl. λόγους): 'word'; the words of the law to be kept and done.
τοῦtheGenitivearticle (with νόμου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμουlawGenitivegenitive (with λόγους: 'words of the law')→ relational specificationνόμος (gen. νόμου): 'law'; the Deuteronomic covenant law.
τούτουthisGenitivedemonstrative adjective (with νόμου)→ relational specificationοὗτος (gen. τούτου): 'this'; 'this law' — the covenant just delivered.
47

ὅτι οὐχὶ λόγος κενὸς οὗτος ὑμῖν ὅτι αὕτη ἡ ζωὴ ὑμῶν καὶ ἕνεκεν τοῦ λόγου τούτου μακροημερεύσετε ἐπὶ τῆς γῆς εἰς ἣν ὑμεῖς διαβαίνετε τὸν Ιορδάνην ἐκεῖ κληρονομῆσαι αὐτήν

For this is no empty word for you, for it is your life; and on account of this word you shall live long upon the land into which you are crossing the Jordan, there to inherit it.

Ground of the exhortation: the law is lifeὅτι οὐχὶ λόγος κενὸς οὗτος
The motive clause: the law is no empty word (οὐχὶ λόγος κενός) but the people's very life (αὕτη ἡ ζωὴ ὑμῶν). Obedience brings length of days in the land they are about to inherit across the Jordan — the standard Deuteronomic life-and-land formula (cf. Deut 30:19–20). The word that is 'their life' (cf. Matt 4:4, 'not by bread alone … but by every word') is the ground of all the foregoing exhortation.
Word-by-word analysis· 29 words
ὅτιforcausal conjunction (grounding the exhortation)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; grounds the charge to keep the law — because it is no empty thing but life itself.
οὐχὶnotemphatic negative (with λόγος κενός)→ clausal contributionοὐχί: emphatic 'not'; 'no empty word' — the strong denial that the law is trivial or void of effect.
λόγοςwordNominativepredicate nominative ('an empty word')→ participant prominenceλόγος: 'word'; renders דָּבָר ('word / thing'); the law as the word — here declared to be effective and life-giving, not empty.
κενὸςempty / vainNominativeattributive adjective (with λόγος: 'empty word')→ participant prominenceκενός: 'empty / vain / without content or effect'; renders רֵיק ('empty'); the law is not κενός — not void of power; the word κενός appears in Paul of vain faith/labor (1 Cor 15:14, 58).
οὗτοςthisNominativedemonstrative subject ('this [word]')→ participant referenceοὗτος: 'this'; refers to the word of the law — 'this is no empty word.'
ὑμῖνfor youDativedative of reference ('for you')→ participant reference or interestὑμῖν: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference ('for you').
ὅτιforcausal conjunction (further ground)→ discourse linkage or contrastὅτι: 'because / for'; introduces the positive ground — it is your life.
αὕτηthisNominativedemonstrative subject ('this [word] is your life')→ participant referenceοὗτος (nom. fem. αὕτη): 'this'; the feminine agrees with ζωή — 'this is your life.'
theNominativearticle (with ζωή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωὴlifeNominativepredicate nominative ('your life')→ participant prominenceζωή: 'life'; renders חַיִּים ('life'); the law is the people's life — obedience is life, disobedience death (cf. Deut 30:15–20); ζωή is the great Johannine and Pauline term for life in God.
ὑμῶνyourGenitivegenitive of possession (with ζωή)→ relational specificationὑμῶν: 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.
ἕνεκενon account ofpreposition + genitive (cause)→ spatial or relational framingἕνεκεν: 'on account of / for the sake of'; with the genitive τοῦ λόγου, 'because of this word'; obedience to the word is the cause of long life in the land.
τοῦtheGenitivearticle (with λόγου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουwordGenitiveobject of ἕνεκεν (the word that gives life)→ relational specificationλόγος (gen. λόγου): 'word'; the word of the law, obedience to which prolongs life in the land.
τούτουthisGenitivedemonstrative adjective (with λόγου)→ relational specificationοὗτος (gen. τούτου): 'this'; 'this word' — the law just commanded.
μακροημερεύσετεyou shall live longFut Act Indic 2 Pl · μακροημερεύωmain verb (the promise of long life)→ predictive future (the conditional promise of longevity)μακροημερεύω (fut. μακροημερεύσετε): 'live long / prolong one's days'; from μακρός + ἡμέρα; renders תַּאֲרִיכוּ יָמִים ('you shall prolong days'); the Deuteronomic promise of longevity in the land for obedience (cf. Deut 5:33; Eph 6:3, the first commandment with a promise).
ἐπὶuponpreposition + genitive (location)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (location).
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitiveobject of ἐπί (the land of long life)→ relational specificationγῆ (gen. γῆς): 'land'; renders אֲדָמָה ('land / ground'); the promised land where obedience brings longevity; γῆ recurs throughout the Song as both witness (v. 1) and inheritance (v. 43).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
ἣνwhichAccusativerelative pronoun (object of διαβαίνετε / antecedent γῆς)→ participant referenceὅς (acc. fem. ἣν): relative 'which'; refers to the land they are crossing the Jordan to enter.
ὑμεῖςyouNominativesubject (emphatic, with διαβαίνετε)→ participant referenceσύ (nom. pl. ὑμεῖς): 'you'; the emphatic subject — 'you yourselves are crossing'; the generation poised at the Jordan.
διαβαίνετεare crossingPres Act Indic 2 Pl · διαβαίνωmain verb of relative clause (the crossing of the Jordan)→ futuristic present (the imminent crossing)διαβαίνω (pres. διαβαίνετε): 'cross over / pass through'; renders עֹבְרִים ('crossing'); the present pictures the imminent crossing of the Jordan into the land — the threshold moment of Deuteronomy.
τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object of διαβαίνετε (the river crossed)→ object specificationΙορδάνης (acc. Ιορδάνην): the Jordan river, rendering יַרְדֵּן; declined as a first-declension noun in the LXX; the boundary of the promised land; crossed by Joshua (Josh 3) and the site of Jesus' baptism (Matt 3:13).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; renders שָׁמָּה ('there / thither'); in the land beyond the Jordan, where they will take their inheritance.
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωinfinitive of purpose (the goal of crossing)→ aorist infinitive (the act of taking possession)κληρονομέω (aor. inf. κληρονομῆσαι): 'inherit / take possession of'; renders לְרִשְׁתָּהּ ('to possess it'); the purpose of crossing — to inherit the land; cognate with κληρονομία (v. 9), Israel as God's inheritance; the inheritance-theme is central to NT soteriology (Gal 3:29; Rom 4:13).
αὐτήνitAccusativedirect object of κληρονομῆσαι (the land)→ participant referenceαὐτός (acc. fem. αὐτήν): 'it'; refers to γῆ ('the land') — the inheritance to be possessed.
48

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν ἐν τῇ ἡμέρᾳ ταύτῃ λέγων

And the LORD spoke to Moses on that same day, saying,

New divine speech: the command concerning Moses' deathκαὶ ἐλάλησεν κύριος πρὸς Μωυσῆν
The standard LXX speech-introduction (ἐλάλησεν κύριος πρὸς Μωυσῆν … λέγων) opens the final unit (vv. 48–52): the divine command that Moses ascend Nebo and die. 'On that same day' (ἐν τῇ ἡμέρᾳ ταύτῃ) ties the command directly to the day of the Song's delivery (v. 44). The participle λέγων is the Hebraizing redundant 'saying' (לֵאמֹר) introducing direct speech.
Word-by-word analysis· 10 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (introducing divine speech)→ constative aorist (the speech-act)λαλέω (aor. ἐλάλησεν): 'speak'; renders וַיְדַבֵּר; the formula ἐλάλησεν κύριος πρὸς Μωυσῆν is the standard LXX introduction to YHWH-speech (cf. Exod 6:1; Lev 1:1).
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the command.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeobject of πρός (recipient of speech)→ object specificationΜωυσῆς (acc. Μωυσῆν): transliteration of מֹשֶׁה; the recipient of the divine command concerning his death.
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (with ἐν: 'on this day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; 'on that same day' — the day of the Song (v. 44); the command to die comes on the very day of Moses' final teaching.
ταύτῃthis / that sameDativedemonstrative adjective (with ἡμέρᾳ)→ participant reference or interestοὗτος (dat. fem. ταύτῃ): 'this / that same'; ties the command to the day just narrated.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of speech (introducing direct discourse)→ progressive present participle (Hebraizing 'saying')λέγω (pres. ptcp. λέγων): 'saying'; the redundant participle renders the Hebrew לֵאמֹר ('saying'), the standard LXX marker introducing the content of direct speech.
49

ἀνάβηθι εἰς τὸ ὄρος τὸ Αβαριν τοῦτο ὄρος Ναβαυ ὅ ἐστιν ἐν γῇ Μωαβ κατὰ πρόσωπον Ιεριχω καὶ ἰδὲ τὴν γῆν Χανααν ἣν ἐγὼ δίδωμι τοῖς υἱοῖς Ισραηλ εἰς κατάσχεσιν

Go up into this Mount Abarim, Mount Nebo, which is in the land of Moab opposite Jericho, and see the land of Canaan, which I am giving to the sons of Israel for a possession.

The command to ascend Nebo and view the landἀνάβηθι εἰς τὸ ὄρος
The divine command: ascend Mount Abarim / Nebo, in Moab opposite Jericho, and look upon the land of Canaan. The double naming (Abarim / Nebo) and the precise geography locate the scene of Moses' death. The poignancy is acute: Moses may see (ἰδέ) but not enter the land he is giving (δίδωμι) to Israel — the present tense underscoring that the gift is even now being made, though to others.
Word-by-word analysis· 30 words
ἀνάβηθιgo upAor Act Impv 2 Sg · ἀναβαίνωmain verb (the command to ascend)→ ingressive aorist imperative (the command to make the ascent)ἀναβαίνω (aor. impv. ἀνάβηθι): 'go up / ascend'; renders עֲלֵה ('go up'); the command to climb the mountain of his death; echoes ἀνεβίβασεν (v. 13, God brought Israel up to the heights) — Moses ascends to die.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeobject of εἰς (the mountain to ascend)→ object specificationὄρος: 'mountain'; renders הַר ('mountain'); the mountain of Moses' death; ὄρος recurs three times in vv. 49–50.
τὸtheAccusativearticle (with Αβαριν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβαρινAbarimappositive (indeclinable place name: the mountain range)→ participant identificationΑβαριν: transliteration of עֲבָרִים (Abarim); indeclinable; the mountain range in Moab of which Nebo is a peak (cf. Num 27:12; Deut 34:1).
τοῦτοthisAccusativedemonstrative adjective (with ὄρος)→ participant referenceοὗτος (acc. n. τοῦτο): 'this'; 'this Mount Abarim' — the specific mountain pointed out.
ὄροςmountainAccusativeappositive (with Ναβαυ: 'Mount Nebo')→ object specificationὄρος: 'mountain'; the second naming — 'Mount Nebo,' the specific peak of the Abarim range.
ΝαβαυNeboappositive (indeclinable place name: the peak)→ participant identificationΝαβαυ: transliteration of נְבוֹ (Nebo); indeclinable; the peak from which Moses viewed the land and died (Deut 34:1–5).
whichNominativerelative pronoun (subject of ἐστιν, antecedent ὄρος)→ participant referenceὅς (nom. n. ὅ): relative 'which'; introduces the locating clause for the mountain.
ἐστινisPres Act Indic 3 Sg · εἰμίverb of relative clause (locating the mountain)→ gnomic present (the mountain's location)εἰμί (pres. ἐστιν): 'be'; locates the mountain in Moab opposite Jericho.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (with ἐν: 'in the land of Moab')→ sphere or referenceγῆ (dat. γῇ): 'land'; the land of Moab, east of the Jordan, where the mountain stands.
ΜωαβMoabgenitive of relationship (indeclinable: 'land of Moab')→ participant identificationΜωαβ: transliteration of מוֹאָב (Moab); indeclinable; the trans-Jordanian land where Israel encamped and Moses died.
κατὰopposite / beforepreposition + accusative (position: 'over against')→ spatial or relational framingκατά + acc.: 'down toward / opposite / facing'; κατὰ πρόσωπον ('opposite / over against') is a Hebraism (עַל־פְּנֵי) for 'facing.'
πρόσωπονface / beforeAccusativeobject of κατά (idiom: 'opposite the face of')→ object specificationπρόσωπον: 'face / front'; in κατὰ πρόσωπον, 'opposite / facing'; renders עַל־פְּנֵי ('over against the face of').
ΙεριχωJerichogenitive of relationship (indeclinable: 'opposite Jericho')→ participant identificationΙεριχω: transliteration of יְרִיחוֹ (Jericho); indeclinable; the city across the Jordan, opposite Nebo; the first city Israel would take (Josh 6).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὲseeAor Act Impv 2 Sg · ὁράωmain verb (the command to view the land)→ ingressive aorist imperative (the command to look)ὁράω (aor. impv. ἰδέ): 'see / look'; renders רְאֵה ('see'); Moses is permitted to see the land but not enter — the poignant command (cf. Deut 34:4).
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἰδέ→ object specificationγῆ (acc. γῆν): 'land'; the land of Canaan, which Moses may see from afar.
ΧαναανCanaangenitive of relationship (indeclinable: 'land of Canaan')→ participant identificationΧανααν: transliteration of כְּנַעַן (Canaan); indeclinable; the promised land west of the Jordan.
ἣνwhichAccusativerelative pronoun (object of δίδωμι, antecedent γῆν)→ participant referenceὅς (acc. fem. ἣν): relative 'which'; introduces the clause on the gift of the land.
ἐγὼINominativesubject (emphatic, with δίδωμι)→ participant referenceἐγώ: the emphatic 'I' — God himself gives the land; the gift is the LORD's sovereign act.
δίδωμιI am givingPres Act Indic 1 Sg · δίδωμιmain verb of relative clause (the gift of the land)→ progressive present (the gift even now being made)δίδωμι (pres. δίδωμι): 'give'; renders נֹתֵן ('giving'); the present tense marks the land as even now being given — though Moses sees it given to others, not entering himself.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of δίδωμι→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel'), the recipients of the land — but not Moses.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the covenant nation that will possess the land.
εἰςforpreposition + accusative (purpose/result)→ spatial or relational framingεἰς + acc.: 'for / as'; 'for a possession' — the purpose of the gift.
κατάσχεσινpossessionAccusativeobject of εἰς (the land as possession)→ object specificationκατάσχεσις (acc. κατάσχεσιν): 'possession / holding'; from κατέχω ('hold fast'); renders אֲחֻזָּה ('possession'); the land as Israel's permanent holding (cf. Acts 7:5, the same word of the patriarchal promise).
50

καὶ τελεύτα ἐν τῷ ὄρει εἰς ὃ ἀναβαίνεις ἐκεῖ καὶ προστέθητι πρὸς τὸν λαόν σου ὃν τρόπον ἀπέθανεν Ααρων ὁ ἀδελφός σου ἐν Ωρ τῷ ὄρει καὶ προσετέθη πρὸς τὸν λαὸν αὐτοῦ

And die on the mountain to which you are going up, and be gathered to your people, just as Aaron your brother died on Mount Hor and was gathered to his people;

The command to die and be gathered, after the pattern of Aaronκαὶ τελεύτα ἐν τῷ ὄρει
The stark double command: die (τελεύτα) and be gathered to your people (προστέθητι πρὸς τὸν λαόν σου). The 'gathering to one's people' is the OT idiom for death as reunion with the ancestors. The pattern is explicitly Aaron's, who died on Mount Hor (Num 20:25–28) — the parallel ὃν τρόπον … καὶ ('just as … so') binds the two brothers' deaths, both excluded from the land for the same offense (v. 51).
Word-by-word analysis· 32 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τελεύταdiePres Act Impv 2 Sg · τελευτάωmain verb (the command to die)→ durative present imperative (the command to meet death)τελευτάω (pres. impv. τελεύτα): 'die / come to an end'; renders וּמֻת ('and die'); the same gentle verb used of the firstborn's death (Exod 11:5); Moses is commanded to die on the mountain — death as the completion of his life.
ἐνonpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (with ἐν: 'on the mountain')→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; Mount Nebo, the place of death.
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
whichAccusativerelative pronoun (object of ἀναβαίνεις, antecedent ὄρει)→ participant referenceὅς (acc. n. ὃ): relative 'which'; refers to the mountain Moses is ascending.
ἀναβαίνειςyou are going upPres Act Indic 2 Sg · ἀναβαίνωverb of relative clause (the ascent in progress)→ progressive present (the ascent now underway)ἀναβαίνω (pres. ἀναβαίνεις): 'go up / ascend'; picks up ἀνάβηθι (v. 49); the present marks the ascent as now in progress — Moses is climbing to his death.
ἐκεῖthereadverb of place (resumptive)→ adverbial qualificationἐκεῖ: 'there'; the resumptive adverb (εἰς ὃ … ἐκεῖ) is a Hebraism for the relative — 'to which you go up, there.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προστέθητιbe gatheredAor Pass Impv 2 Sg · προστίθημιmain verb (the command to be gathered to the people)→ ingressive aorist imperative (the command to join the ancestors)προστίθημι (aor. pass. impv. προστέθητι): 'add / put to / gather'; passive 'be added / gathered'; renders וְהֵאָסֵף ('and be gathered'); 'be gathered to your people' is the idiom for death as reunion with the ancestors (cf. Gen 25:8; 49:33).
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativeobject of πρός (the gathered ancestors)→ object specificationλαός (acc. λαόν): 'people'; 'your people' — the dead ancestors to whom Moses is gathered; the idiom of death as homecoming to the kin.
σουyourGenitivegenitive of possession (with λαόν)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαόν).
ὃνwhichAccusativerelative pronoun (with τρόπον: 'in which manner')→ participant referenceὅς (acc. masc. ὃν): relative; ὃν τρόπον ('in the manner that / just as') is a fixed adverbial accusative of comparison.
τρόπονmanner / wayAccusativeadverbial accusative (ὃν τρόπον: 'just as')→ object specificationτρόπος (acc. τρόπον): 'manner / way'; ὃν τρόπον ('in the way that / just as') renders כַּאֲשֶׁר ('as'); introduces the comparison with Aaron's death.
ἀπέθανενdiedAor Act Indic 3 Sg · ἀποθνῄσκωverb of comparison clause (Aaron's death)→ constative aorist (Aaron's completed death)ἀποθνῄσκω (aor. ἀπέθανεν): 'die'; renders מֵת ('died'); Aaron's death on Mount Hor (Num 20:28) is the pattern for Moses' — both brothers die outside the land.
ΑαρωνAaronsubject (indeclinable proper noun)→ participant identificationΑαρων: transliteration of אַהֲרֹן (Aaron); indeclinable; Moses' brother, the high priest, whose death on Mount Hor parallels Moses' on Nebo.
theNominativearticle (with ἀδελφός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativenominative in apposition (to Ααρων)→ participant prominenceἀδελφός: 'brother'; renders אָחִיךָ ('your brother'); Aaron, Moses' elder brother; the fraternal bond underscores the shared fate.
σουyourGenitivegenitive of possession (with ἀδελφός)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἀδελφός).
ἐνonpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative).
ΩρHorappositive (indeclinable place name: 'on Mount Hor')→ participant identificationΩρ: transliteration of הֹר (Hor); indeclinable; the mountain where Aaron died (Num 20:22–28).
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (with ἐν: 'on Mount Hor')→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; Mount Hor, the place of Aaron's death — the third ὄρος of the passage, binding Moses' and Aaron's mountain-deaths.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσετέθηwas gatheredAor Pass Indic 3 Sg · προστίθημιmain verb (Aaron's gathering to his people)→ constative aorist (the completed gathering)προστίθημι (aor. pass. προσετέθη): 'be added / gathered'; the same verb as προστέθητι above — Aaron 'was gathered to his people'; the parallel seals the comparison of the two deaths.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeobject of πρός (Aaron's ancestors)→ object specificationλαός (acc. λαόν): 'people'; Aaron's people, to whom he was gathered in death.
αὐτοῦhisGenitivegenitive of possession (with λαόν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λαόν).
51

διότι ἠπειθήσατε τῷ ῥήματί μου ἐν τοῖς υἱοῖς Ισραηλ ἐπὶ τοῦ ὕδατος ἀντιλογίας Καδης ἐν τῇ ἐρήμῳ Σιν διότι οὐχ ἡγιάσατέ με ἐν τοῖς υἱοῖς Ισραηλ

because you disobeyed my word among the sons of Israel at the water of Strife at Kadesh in the wilderness of Zin, because you did not sanctify me among the sons of Israel.

The reason for Moses' exclusion: the offense at Meribahδιότι ἠπειθήσατε τῷ ῥήματί μου
The double διότι ('because … because') gives the reason Moses must die outside the land: the offense at the waters of Strife (Meribah) at Kadesh in the wilderness of Zin (Num 20:7–13). Moses and Aaron failed to 'sanctify' God before Israel — disobeying his word (ῥῆμα) and so dishonoring his holiness. The plural 'you disobeyed / did not sanctify' includes both brothers, accounting for the shared fate of v. 50.
Word-by-word analysis· 26 words
διότιbecausecausal conjunction (the reason for exclusion)→ discourse linkage or contrastδιότι: 'because / for the reason that'; renders עַל אֲשֶׁר ('because'); introduces the cause of Moses' death outside the land — the offense at Meribah.
ἠπειθήσατεyou disobeyedAor Act Indic 2 Pl · ἀπειθέωmain verb (the offense: disobedience)→ constative aorist (the act of disobedience)ἀπειθέω (aor. ἠπειθήσατε): 'disobey / be unpersuaded / refuse to believe'; renders מְעַלְתֶּם ('you broke faith'); the plural includes Moses and Aaron; ἀπείθεια ('disobedience') is a key NT term for unbelief (cf. Rom 11:30–32; Heb 3:18; 4:6).
τῷtheDativearticle (with ῥήματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματίwordDativedative object of ἠπειθήσατε (the word disobeyed)→ sphere or referenceῥῆμα (dat. ῥήματι): 'word / command'; renders the divine word/command at Meribah; echoes ῥήματα of vv. 1–2 — the same word that is life (v. 47) was disobeyed.
μουmyGenitivegenitive of possession (with ῥήματι)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ῥήματι).
ἐνamongpreposition + dative (locative: 'among')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among').
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeobject of ἐν (the witnesses of the offense)→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; 'among the sons of Israel' — the offense was public, before the whole nation, aggravating its gravity.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the nation before whom the offense occurred.
ἐπὶatpreposition + genitive (place: 'at the water')→ spatial or relational framingἐπὶ: meaning 'at'; here it marks the relation signaled by preposition + genitive (place: 'at the water').
τοῦtheGenitivearticle (with ὕδατος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδατοςwaterGenitiveobject of ἐπί (the place of the offense)→ relational specificationὕδωρ (gen. ὕδατος): 'water'; the 'water of Strife' (Meribah), where Moses struck the rock and failed to sanctify God (Num 20:7–13); the place-name follows.
ἀντιλογίαςof Strife / contradictionGenitivegenitive (with ὕδατος: 'water of Strife')→ relational specificationἀντιλογία (gen. ἀντιλογίας): 'contradiction / dispute / strife'; renders מְרִיבָה (Meribah, 'strife'); ὕδωρ ἀντιλογίας is the LXX's translation of the place-name 'waters of Meribah'; ἀντιλογία appears at Heb 12:3 (the hostility against Christ); cf. the 'rebellion of Korah' (Jude 11).
ΚαδηςKadeshgenitive of relationship (indeclinable place name)→ participant identificationΚαδης: transliteration of קָדֵשׁ (Kadesh); indeclinable; the location of Meribah, in the wilderness of Zin.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativedative of place (with ἐν: 'in the wilderness')→ sphere or referenceἔρημος (dat. ἐρήμῳ): 'wilderness / desert'; renders מִדְבַּר ('wilderness of'); the wilderness of Zin, the setting of the offense; echoes the desert of God's care (v. 10).
ΣινZingenitive of relationship (indeclinable: 'wilderness of Zin')→ participant identificationΣιν: transliteration of צִן (Zin); indeclinable; the wilderness region where Kadesh and Meribah lay (Num 20:1).
διότιbecausecausal conjunction (restating the reason)→ discourse linkage or contrastδιότι: 'because'; the second διότι restates the cause more pointedly — the failure to sanctify God.
οὐχnotnegative particle (with ἡγιάσατε)→ discourse linkage or contrastοὐ (οὐχ before rough breathing): 'not'; the failure to sanctify — the heart of the offense.
ἡγιάσατέyou sanctifiedAor Act Indic 2 Pl · ἁγιάζωmain verb (the failure to hallow God)→ constative aorist (the failure of sanctification)ἁγιάζω (aor. ἡγιάσατε): 'sanctify / hallow / treat as holy'; renders קִדַּשְׁתֶּם ('you sanctified'); Moses and Aaron failed to uphold God's holiness before Israel at Meribah (Num 20:12); ἁγιάζω is the great NT verb of consecration (cf. ἁγιασθήτω τὸ ὄνομά σου, Matt 6:9).
μεmeAccusativedirect object of ἡγιάσατε→ participant referenceἐγώ (acc. με): 'me'; God himself — they failed to sanctify him, to honor his holiness, before the people.
ἐνamongpreposition + dative (locative: 'among')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among').
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeobject of ἐν (the witnesses)→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; the repeated 'among the sons of Israel' stresses the public dishonoring of God's holiness.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the nation before whom God's holiness was not upheld.
52

ὅτι ἀπέναντι ὄψῃ τὴν γῆν καὶ ἐκεῖ οὐκ εἰσελεύσῃ

For you shall see the land from a distance, but there you shall not enter.

The closing sentence: seeing the land but not enteringὅτι ἀπέναντι ὄψῃ τὴν γῆν
The poignant final word of the chapter and of the Song's frame. Moses will see the land from afar (ἀπέναντι, 'over against / from a distance') but not enter it (οὐκ εἰσελεύσῃ). The antithesis (see // not enter) is the tragedy of Moses' end — the great mediator brings Israel to the threshold but is himself barred. The verse closes Deuteronomy 32 on the note of the leader's death outside the inheritance, fulfilled at Deut 34:1–5.
Word-by-word analysis· 9 words
ὅτιforcausal/explanatory conjunction→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; introduces the final sentence on Moses' fate — to see but not enter.
ἀπέναντιfrom a distance / over againstadverb of place (the vantage of seeing)→ clausal contributionἀπέναντι: 'opposite / over against / from afar'; renders מִנֶּגֶד ('from opposite / at a distance'); Moses sees the land facing it from across — near enough to view, not to enter.
ὄψῃyou shall seeFut Mid Indic 2 Sg · ὁράωmain verb (the seeing of the land)→ predictive future (the permitted sight)ὁράω (fut. mid. ὄψῃ): 'see'; renders תִּרְאֶה ('you shall see'); Moses is granted the sight of the land (fulfilled Deut 34:1–4) — the permitted vision that is not permitted possession.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ὄψῃ→ object specificationγῆ (acc. γῆν): 'land'; the promised land Moses may see but not enter; γῆ, the witness summoned in v. 1, is the chapter's near-final word — the land that frames both the Song and Moses' life.
καὶbutcoordinate conjunction (adversative force here)→ discourse linkage or contrastκαί: 'and / but'; here adversative — 'you shall see … but you shall not enter'; the stark contrast of seeing and not entering.
ἐκεῖthereadverb of place (the land not entered)→ adverbial qualificationἐκεῖ: 'there'; renders שָׁמָּה ('thither'); the land 'there' — into which Moses may not go; echoes ἐκεῖ of v. 47 (where Israel will inherit), now denied to Moses.
οὐκnotnegative particle (with εἰσελεύσῃ)→ discourse linkage or contrastοὐ (οὐκ): 'not'; the final negation — Moses shall not enter; the closing word of judgment on the great mediator.
εἰσελεύσῃyou shall enterFut Mid Indic 2 Sg · εἰσέρχομαιmain verb (the denied entry)→ predictive future (the forbidden entrance)εἰσέρχομαι (fut. mid. εἰσελεύσῃ): 'enter / go in'; renders תָבוֹא ('you shall come'); Moses shall not enter the land — the chapter and the Song close on the leader's exclusion; the verb of entering God's rest is taken up at Heb 3:18–19; 4:1–11 (those who did not enter because of disobedience).