Greek Text · Translation · Interlinear · Discourse Structure

The Book of Deuteronomy, Chapter 33ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΛΓ′

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 33 is the Blessing of Moses — 'the blessing with which Moses the man of God blessed the sons of Israel before his death' (v.

Translation & textual notes

The Greek text of Deuteronomy 33 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 33 is the Blessing of Moses — 'the blessing with which Moses the man of God blessed the sons of Israel before his death' (v. 1) — the dying prophet's tribe-by-tribe benediction that consciously parallels Jacob's deathbed blessing of his sons in Genesis 49. It is among the most archaic and difficult poetry in the Pentateuch, and the LXX translator wrestled visibly with a Hebrew text whose vocabulary was already obscure to him; the Greek frequently diverges from the Masoretic Text and resolves enigmatic Hebrew images into smoother (and sometimes quite different) Greek sense. The chapter falls into three movements. (1) A theophany prologue (vv. 2–5) opens with κύριος ἐκ Σινα ἥκει ('the LORD comes/has come from Sinai'), shining forth from Seir and hastening from Mount Paran 'with myriads of Kadesh,' and — strikingly in the LXX — ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετ᾽ αὐτοῦ ('at his right hand were angels with him'), where the MT reads the obscure אֵשׁ דָּת ('fiery law' / 'a fiery law'). The prologue culminates with God enthroned 'in the beloved one' (ἐν τῷ ἠγαπημένῳ, v. 5), the LXX's recurring rendering of Hebrew יְשֻׁרוּן ('Jeshurun', the upright/beloved one, Israel) by way of a participle of ἀγαπάω — a chain that binds vv. 5, 26 together. (2) The tribal blessings proper (vv. 6–25) run: Reuben (v. 6), Judah (v. 7), Levi with the Thummim and Urim rendered δήλους … καὶ ἀλήθειαν ('manifestations and truth', vv. 8–11) and the priestly office of teaching the ordinances and offering incense (vv. 9–10), Benjamin the beloved who dwells in confidence under God's shadow (v. 12), Joseph who receives the richest blessing — of heaven above, the deep beneath, sun and moon, the ancient mountains and everlasting hills, and 'the goodwill of the one who appeared in the bush' (τῷ ὀφθέντι ἐν τῷ βάτῳ, v. 16), crowned by the bull/unicorn imagery πρωτότοκος ταύρου … κέρατα μονοκέρωτος ('firstborn of a bull … horns of a unicorn', v. 17), Zebulun and Issachar (vv. 18–19), Gad like a couching lion (vv. 20–21), Dan a lion's whelp leaping from Bashan (v. 22), Naphtali full of acceptable things (v. 23), and Asher whose foot is dipped in oil and whose strength matches his days (vv. 24–25). (3) A closing doxology (vv. 26–29) returns to the prologue's theme of the incomparable God: οὐκ ἔστιν ὥσπερ ὁ θεὸς τοῦ ἠγαπημένου ('there is none like the God of the beloved one', v. 26), the rider on heaven, whose dwelling is 'the ancient God' and 'underneath, the everlasting arms' (ὑπὸ ἰσχὺν βραχιόνων ἀενάων, v. 27), and concludes with the beatitude μακάριος σύ, Ισραηλ· τίς ὅμοιός σοι, λαὸς σῳζόμενος ὑπὸ κυρίου; ('Happy are you, O Israel; who is like you, a people saved by the LORD?', v. 29). The poem is dense with synonymous and climactic parallelism, optatives of blessing and cursing (εἰσέλθοισαν v. 7; ἔλθοισαν v. 16; ἀπόλοιο v. 27), and rare or archaizing vocabulary (μυριάσιν, μονοκέρωτος, ἀέναος, μεγαλοπρεπής, συννεφής), all marshalled to frame Israel as the uniquely beloved and saved people of the incomparable LORD.

1

καὶ αὕτη ἡ εὐλογία ἣν εὐλόγησεν Μωυσῆς ἄνθρωπος τοῦ θεοῦ τοὺς υἱοὺς Ισραηλ πρὸ τῆς τελευτῆς αὐτοῦ

And this is the blessing with which Moses, the man of God, blessed the sons of Israel before his death.

Narratorial superscription introducing the poemκαὶ αὕτη ἡ εὐλογία
v. 1 is the narrator's heading to the whole chapter, formally identical to a title: 'and this is the blessing.' The cataphoric αὕτη ('this') points forward to the poetry that follows. The honorific ἄνθρωπος τοῦ θεοῦ ('man of God') and the phrase πρὸ τῆς τελευτῆς αὐτοῦ ('before his death') frame the poem as Moses' last testament, deliberately paralleling Jacob's deathbed blessing of his twelve sons in Gen 49:1–28.
Word-by-word analysis· 17 words
καὶandnarrative conjunction (Hebraizing καί heading a new unit)→ discourse linkage or contrastκαί: renders the Hebrew waw; here it opens the chapter as a continuation from the death-notice anticipated at the end of ch. 32, joining the blessing to the larger narrative of Moses' final acts.
αὕτηthisNominativedemonstrative pronoun (predicate/subject of the nominal clause)→ participant referenceοὗτος, αὕτη, τοῦτο: the feminine demonstrative agrees with εὐλογία; cataphoric, pointing forward to the blessing-poem that follows; the formula καὶ αὕτη ἡ εὐλογία mirrors superscription style elsewhere in the Pentateuch (cf. αὗται αἱ γενέσεις).
theNominativearticle (with εὐλογία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
εὐλογίαblessingNominativesubject of the nominal clause→ participant prominenceεὐλογία: 'blessing / benediction'; renders Hebrew בְּרָכָה; the word names the whole chapter as a single performative act of blessing, and the cognate verb εὐλόγησεν follows immediately, an etymological figure (blessing/blessed).
ἣνwhichAccusativerelative pronoun (cognate accusative object of εὐλόγησεν)→ participant referenceὅς, ἥ, ὅ: the relative ἥν is the cognate accusative of εὐλόγησεν ('the blessing with which he blessed'), a Hebraizing internal-accusative construction rendering the Hebrew הַבְּרָכָה אֲשֶׁר בֵּרַךְ.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb of the relative clause→ constative aorist (single completed act of blessing)εὐλογέω: 'speak well of / bless'; renders בֵּרַךְ (Piel); the cognate construction εὐλογία … εὐλόγησεν underlines the solemn performative character of the act; the aorist views the entire benediction as one accomplished deed.
ΜωυσῆςMosesNominativesubject of εὐλόγησεν→ participant prominenceΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/second-declension noun in Rahlfs' LXX; here the nominative subject — Moses himself is the speaker of the entire poem that follows.
ἄνθρωποςmanNominativenominative in apposition to Μωυσῆς (honorific)→ participant prominenceἄνθρωπος: 'man / human being'; the phrase ἄνθρωπος τοῦ θεοῦ renders אִישׁ הָאֱלֹהִים ('man of God'), a title of prophetic dignity (cf. 1 Kgdms 9:6; 3 Kgdms 13:1); it marks Moses as the authoritative prophet whose blessing carries divine weight.
τοῦof the / ofGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of relationship (with ἄνθρωπος: 'man of God')→ relational specificationθεός: 'God'; renders Hebrew אֱלֹהִים; the genitive in ἄνθρωπος τοῦ θεοῦ is possessive/relational, designating Moses as belonging to and commissioned by God.
τοὺςtheAccusativearticle (with υἱούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of εὐλόγησεν (those blessed)→ object specificationυἱός: 'son'; the phrase τοὺς υἱοὺς Ισραηλ ('the sons of Israel') renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people; the blessing is addressed to the whole nation, tribe by tribe.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here functioning as a genitive ('sons of Israel'); denotes the patriarch Jacob and, by extension, the nation descended from him.
πρὸbeforepreposition + genitive (temporal)→ spatial or relational framingπρό: 'before / in front of'; with the genitive here it is temporal ('before his death'), locating the blessing as Moses' final act, the deathbed-testament motif shared with Gen 49 and Gen 27.
τῆςtheGenitivearticle (with τελευτῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
τελευτῆςdeath / endGenitivegenitive object of πρό (temporal)→ relational specificationτελευτή: 'end / death'; renders מוֹת; the euphemistic 'end' for death; the death of Moses is narrated in ch. 34, so the phrase situates the blessing immediately before that final scene.
αὐτοῦhisGenitivegenitive of possession (Moses' death)→ relational specificationαὐτός: the genitive pronoun refers to Moses; 'his death' marks the poem as his last words to Israel.
2

καὶ εἶπεν κύριος ἐκ Σινα ἥκει καὶ ἐπέφανεν ἐκ Σηιρ ἡμῖν καὶ κατέσπευσεν ἐξ ὄρους Φαραν σὺν μυριάσιν Καδης ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετ᾿ αὐτοῦ

And he said: The LORD has come from Sinai, and he dawned on us from Seir, and he hastened from Mount Paran, with myriads of Kadesh; at his right hand were angels with him.

Opening of the poem proper: theophany prologueκαὶ εἶπεν
After the superscription, καὶ εἶπεν ('and he said') introduces Moses' poetic speech. The prologue (vv. 2–5) is a theophany: the LORD advances from the southern mountains — Sinai, Seir, Paran — in a synonymous-parallel tricolon (ἥκει / ἐπέφανεν / κατέσπευσεν). Where the MT has the obscure אֵשׁ דָּת ('fiery law'), the LXX reads ἄγγελοι μετ᾿ αὐτοῦ ('angels with him'), portraying the divine warrior accompanied by his heavenly host at his right hand.
Word-by-word analysis· 25 words
καὶandnarrative conjunction (speech-introducing)→ 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 Moses' poetic discourse)→ constative aorist (single speech-act framing the whole poem)λέγω: the aorist εἶπεν introduces the spoken blessing; the subject is Moses (from v. 1); the recurring τῷ … εἶπεν formula (vv. 7, 8, 12, 13, 18, 20, 22, 23, 24) structures the tribal blessings as a series of pronouncements.
κύριοςthe LORDNominativesubject of ἥκει→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the divine name opens the theophany, naming the LORD as the warrior-king who advances from Sinai.
ἐκfrompreposition + genitive (source/origin)→ spatial or relational framingἐκ: 'out of / from'; the first of three parallel source-phrases (ἐκ Σινα / ἐκ Σηιρ / ἐξ ὄρους Φαραν) tracing the LORD's advance through the southern wilderness.
ΣιναSinaigenitive object of ἐκ (indeclinable place name)→ participant identificationΣινα: transliteration of Hebrew סִינַי; indeclinable in the LXX; the mountain of covenant and revelation; the theophany begins where the law was given, binding the blessing to the Sinai covenant.
ἥκειhas come / comesPres Act Indic 3 Sg · ἥκωmain verb (first colon of the theophany tricolon)→ perfective present (ἥκω: 'have arrived / am present')ἥκω: 'have come / be present'; renders בָּא; the present ἥκει carries a perfective sense ('has arrived and is here'); the verb opens the synonymous-parallel sequence ἥκει / ἐπέφανεν / κατέσπευσεν describing the divine advent.
καὶandcoordinate conjunction (parallel cola)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέφανενhe dawned / shone forthAor Act Indic 3 Sg · ἐπιφαίνωmain verb (second colon, parallel to ἥκει)→ ingressive/constative aorist (the breaking-forth of theophanic light)ἐπιφαίνω: 'shine upon / appear / dawn'; renders זָרַח ('rise / shine', of the sun); the verb depicts the LORD's coming as a sunrise of glory over the wilderness; cognate with the ἐπιφάνεια of divine manifestation.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
ΣηιρSeirgenitive object of ἐκ (indeclinable place name)→ participant identificationΣηιρ: transliteration of Hebrew שֵׂעִיר; indeclinable; the mountain range of Edom, south-east of the Dead Sea; together with Sinai and Paran it maps the desert theophany of the divine warrior advancing from the south.
ἡμῖνon us / to usDativedative of advantage (with ἐπέφανεν: 'dawned upon us')→ participant reference or interestἐγώ (pl. ἡμεῖς): the dative ἡμῖν marks Israel as the beneficiary of the theophany — the LORD's shining-forth is for the people's sake.
καὶandcoordinate conjunction (third colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέσπευσενhe hastenedAor Act Indic 3 Sg · κατασπεύδωmain verb (third colon of the tricolon)→ constative aorist (swift divine advance)κατασπεύδω: 'hasten / press on eagerly'; here renders the Hebrew of the difficult third colon (MT וְאָתָה, 'and he came'); the LXX heightens the image to one of eager, hastening advance of the divine warrior from Mount Paran.
ἐξfrompreposition + genitive (source, elided before vowel)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source, elided before vowel).
ὄρουςmountainGenitivegenitive object of ἐξ ('from the mountain')→ relational specificationὄρος: 'mountain'; renders הַר; the third of the three sacred southern heights from which the LORD advances.
ΦαρανParangenitive of apposition (indeclinable: 'Mount Paran')→ participant identificationΦαραν: transliteration of Hebrew פָּארָן; indeclinable; the wilderness region in the central/eastern Sinai peninsula (cf. Num 10:12; 13:3); completes the Sinai–Seir–Paran triad of the theophany.
σὺνwithpreposition + dative (accompaniment)→ spatial or relational framingσύν: 'with / together with'; introduces the accompanying host (μυριάσιν Καδης) that comes with the LORD.
μυριάσινmyriads / ten-thousandsDativedative of accompaniment (with σύν)→ sphere or referenceμυριάς: 'ten thousand / myriad / countless multitude'; renders רְבָבָה / מֵרִבְבֹת; the LXX reads the obscure Hebrew (MT 'from myriads of holy ones' / מֵרִבְבֹת קֹדֶשׁ) as 'with myriads of Kadesh,' depicting the LORD escorted by an innumerable host.
ΚαδηςKadeshgenitive of apposition/relationship (indeclinable: 'myriads of Kadesh')→ participant identificationΚαδης: transliteration of Hebrew קָדֵשׁ; indeclinable; the LXX construes the consonantal קדש as the place-name Kadesh (rather than 'holiness/holy ones'), so that the myriads are localized at the oasis of Kadesh-Barnea in the wilderness.
ἐκat / frompreposition + genitive (position: 'on his right')→ spatial or relational framingἐκ δεξιῶν: the idiom 'on the right hand / at the right side'; the right hand is the place of honor and power, here populated by the LORD's angelic escort.
δεξιῶνright handGenitivegenitive object of ἐκ (ἐκ δεξιῶν: 'at the right hand')→ relational specificationδεξιός: 'right (hand/side)'; the substantivized plural δεξιά with ἐκ forms the idiom 'on the right'; renders Hebrew מִימִינוֹ; the right side is the place of strength and favor.
αὐτοῦhisGenitivegenitive of possession (the LORD's right hand)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's right hand).
ἄγγελοιangelsNominativesubject of an implied verb of being ('angels were with him')→ participant prominenceἄγγελος: 'messenger / angel'; the LXX's ἄγγελοι μετ᾿ αὐτοῦ ('angels with him') diverges sharply from the MT's enigmatic אֵשׁ דָּת ('fiery law' / 'a law of fire'); the Greek interprets the difficult Hebrew as the heavenly host accompanying the divine warrior — a reading echoed in NT angelology of the Sinai law-giving (cf. Acts 7:53; Gal 3:19; Heb 2:2).
μετ᾿withpreposition + genitive (accompaniment, elided before vowel)→ spatial or relational framingμετά + genitive: 'with / in company with'; here marks the angels as the LORD's retinue.
αὐτοῦhimGenitivegenitive object of μετά (the LORD)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (the LORD).
3

καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου καὶ οὗτοι ὑπὸ σέ εἰσιν καὶ ἐδέξατο ἀπὸ τῶν λόγων αὐτοῦ

And he spared his people, and all the sanctified ones are under your hands; and these are under you, and he received from his words.

Continuation of the theophany prologue (the LORD's care for his people)καὶ ἐφείσατο
v. 3 shifts from the LORD's advance to his protective care: he spares (ἐφείσατο) his people, and the 'sanctified ones' (οἱ ἡγιασμένοι) are under his hand. The verse moves abruptly between third person ('his people') and second person ('your hands'), a feature of the archaic Hebrew that the LXX preserves; the result is a difficult, paratactic Greek text whose precise sense is debated.
Word-by-word analysis· 24 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφείσατοhe sparedAor Mid Indic 3 Sg · φείδομαιmain verb (the LORD's sparing of his people)→ constative aorist (act of sparing/protecting)φείδομαι: 'spare / have compassion on / refrain from harming'; the LXX renders the difficult Hebrew אַף חֹבֵב עַמִּים ('yea, he loved the peoples') with the notion of God's protective sparing of his own people, smoothing an obscure colon.
τοῦthe / hisGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive object of φείδομαι (which governs the genitive)→ relational specificationλαός: 'people'; renders עַם; φείδομαι takes a genitive object ('spared his people'); the covenant people are the object of the LORD's protective compassion.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντεςallNominativesubject (with οἱ ἡγιασμένοι: 'all the sanctified ones')→ participant prominenceπᾶς: 'all / every'; the nominative plural πάντες emphasizes that the whole company of consecrated ones is in view.
οἱtheNominativearticle (substantivizing the participle)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡγιασμένοιsanctified onesPerf Pass Part Nom Masc Pl · ἁγιάζωsubstantival participle (subject: 'the consecrated ones')→ resultative perfect participle (those in a settled state of consecration)ἁγιάζω: 'sanctify / consecrate / set apart'; the perfect passive participle οἱ ἡγιασμένοι ('the sanctified ones') renders Hebrew קְדֹשָׁיו ('his holy ones'); the perfect stresses the abiding consecrated status of God's people who are sheltered 'under his hand.'
ὑπὸunderpreposition + accusative (position: 'under')→ spatial or relational framingὑπό + accusative: 'under / beneath'; the image of being 'under the hand' denotes protection and authority.
τὰςtheAccusativearticle (with χεῖρας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράςhandsAccusativeaccusative object of ὑπό ('under your hands')→ object specificationχείρ: 'hand'; renders יָד; the hand symbolizes protective power; the consecrated ones rest 'under the hands' of God, sheltered by his power.
σουyourGenitivegenitive of possession (abrupt shift to 2nd person: God addressed directly)→ relational specificationσύ: the second-person singular σου ('your') marks an abrupt apostrophe to God amid third-person narration — a hallmark of the archaic poetry that the LXX renders literally.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοιtheseNominativedemonstrative pronoun (subject: 'these ones')→ participant referenceοὗτος: the demonstrative οὗτοι ('these') resumes the sanctified ones, now said to be 'under you' — i.e., under God's authority and protection.
ὑπὸunderpreposition + accusative (subordination: 'under you')→ spatial or relational framingὑπὸ: meaning 'under'; here it marks the relation signaled by preposition + accusative (subordination: 'under you').
σέyouAccusativeaccusative object of ὑπό (God addressed)→ participant referenceσύ (acc. σέ): the accented form here is the object of ὑπό; the people are 'under you' — under God's lordship.
εἰσινarePres Act Indic 3 Pl · εἰμίcopula (predicating the position 'under you')→ stative present (abiding condition)εἰμί: 'be'; the present copula predicates the abiding state of the people under God's protective authority.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδέξατοhe receivedAor Mid Indic 3 Sg · δέχομαιmain verb (final colon, of obscure reference)→ constative aorist (act of receiving)δέχομαι: 'receive / accept / welcome'; the LXX renders the difficult Hebrew יִשָּׂא מִדַּבְּרֹתֶיךָ ('he receives/bears of your words') with ἐδέξατο ἀπὸ τῶν λόγων αὐτοῦ; the sense is that the people received instruction from the LORD's words — a transition toward the law-theme of v. 4.
ἀπὸfrompreposition + genitive (source: 'from his words')→ spatial or relational framingἀπό: 'from'; partitive/source sense — the people received 'from his words,' i.e., took to themselves part of the divine instruction.
τῶνtheGenitivearticle (with λόγων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive object of ἀπό ('from the words')→ relational specificationλόγος: 'word / saying'; renders דָּבָר; 'his words' are the LORD's pronouncements, anticipating the νόμος ('law') of v. 4 as Jacob's inheritance.
αὐτοῦhisGenitivegenitive of possession (the LORD's words)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's words).
4

νόμον ὃν ἐνετείλατο ἡμῖν Μωυσῆς κληρονομίαν συναγωγαῖς Ιακωβ

A law, which Moses commanded us, an inheritance to the assemblies of Jacob.

Apposition/continuation: the law as Jacob's inheritanceνόμον ὃν
v. 4 stands in apposition to 'his words' (v. 3): the divine word is concretely the νόμος ('law') that Moses commanded, given as a κληρονομία ('inheritance') to the assemblies of Jacob. The verse is the theological heart of the prologue — Torah as Israel's hereditary possession. (The reference to Moses in the third person inside a poem spoken by Moses is a known feature of the deathbed-testament genre.)
Word-by-word analysis· 8 words
νόμονlawAccusativeaccusative in apposition / object of the implied 'he received' (v. 3)→ object specificationνόμος: 'law'; renders תּוֹרָה; here the law given through Moses, standing in apposition to 'the words' of v. 3; the accusative is governed by the preceding ἐδέξατο or stands as an independent nominal exclamation, 'a law!'
ὃνwhichAccusativerelative pronoun (object of ἐνετείλατο)→ participant referenceὅς: the relative ὅν agrees with νόμον; introduces the relative clause defining the law as that which Moses commanded.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb of the relative clause→ constative aorist (the act of commanding/enjoining the law)ἐντέλλομαι: 'command / enjoin / charge'; renders צִוָּה; the standard LXX verb for the giving of commandments; the aorist views the law-giving as a completed mediatorial act of Moses.
ἡμῖνusDativedative indirect object ('commanded to us')→ participant reference or interestἐγώ (pl.): the dative ἡμῖν includes Moses with the people ('commanded us'), the inclusive first person of communal confession.
ΜωυσῆςMosesNominativesubject of ἐνετείλατο→ participant prominenceΜωυσῆς: the mediator of the law named in the third person within his own poem — a feature of the testament genre; he is the human agent through whom Torah is given.
κληρονομίανinheritanceAccusativeaccusative in apposition to νόμον (predicate: 'as an inheritance')→ object specificationκληρονομία: 'inheritance / heritage / possession'; renders מוֹרָשָׁה; the law is Israel's hereditary possession, transmitted across generations like land — a striking equation of Torah with patrimony.
συναγωγαῖςto the assembliesDativedative of recipient (beneficiary of the inheritance)→ sphere or referenceσυναγωγή: 'gathering / assembly / congregation'; renders קְהִלָּה; the 'assemblies of Jacob' are the gathered communities of Israel who inherit the law; the dative marks them as recipients.
Ιακωβof Jacobgenitive of relationship (indeclinable: 'assemblies of Jacob')→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable; the patriarch's name stands for the whole nation, parallel to 'Israel' in the synonymous poetic style (cf. v. 10, Jacob // Israel).
5

καὶ ἔσται ἐν τῷ ἠγαπημένῳ ἄρχων συναχθέντων ἀρχόντων λαῶν ἅμα φυλαῖς Ισραηλ

And he will be ruler in the beloved one, when the rulers of the peoples are gathered together, the tribes of Israel as one.

Climax of the theophany prologue: the LORD enthroned in Jeshurunκαὶ ἔσται
v. 5 closes the prologue with the LORD's kingship: he becomes ἄρχων ('ruler / king') ἐν τῷ ἠγαπημένῳ ('in the beloved one'). The participial phrase ἐν τῷ ἠγαπημένῳ is the LXX's standard rendering of יְשֻׁרוּן (Jeshurun), Israel under its honorific 'upright/beloved one'; the same rendering recurs in the doxology (vv. 26, 'the God of the beloved'), forming an inclusio. The genitive-absolute συναχθέντων ἀρχόντων sets the scene: the LORD reigns when the leaders and tribes assemble.
Word-by-word analysis· 12 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιhe will beFut Mid Indic 3 Sg · εἰμίcopula (predicating ἄρχων: 'will be ruler')→ predictive future (the LORD's established kingship)εἰμί: 'be'; the future ἔσται with the predicate ἄρχων declares the LORD's kingship over Jeshurun; renders the Hebrew וַיְהִי … מֶלֶךְ ('and he became king').
ἐνinpreposition + dative (sphere: 'in the beloved one')→ spatial or relational framingἐν: 'in / among'; locates the LORD's reign within the beloved people (Jeshurun).
τῷtheDativearticle (substantivizing the participle)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἠγαπημένῳbeloved onePerf Pass Part Dat Masc Sg · ἀγαπάωsubstantival participle (object of ἐν: 'in the beloved')→ resultative perfect participle (one who is in a settled state of being loved)ἀγαπάω: 'love'; the perfect passive participle ὁ ἠγαπημένος ('the beloved one') is the LXX's regular rendering of Hebrew יְשֻׁרוּן (Jeshurun, from יָשָׁר 'upright'), construing the name by way of the cognate root for 'beloved'; the same participle recurs at vv. 26 (and the prologue/doxology inclusio), binding the poem's frame around Israel as God's beloved.
ἄρχωνrulerNominativepredicate nominative (with ἔσται: 'will be ruler')→ participant prominenceἄρχων: 'ruler / chief / prince'; here predicated of the LORD ('he will be ruler/king in the beloved one'); renders Hebrew מֶלֶךְ ('king'); note the wordplay with the cognate ἀρχόντων ('rulers') immediately following, contrasting the divine ruler with the human chiefs.
συναχθέντωνbeing gatheredAor Pass Part Gen Masc Pl · συνάγωgenitive absolute (temporal: 'when the rulers were gathered')→ constative aorist participle (the act of assembling)συνάγω: 'gather together / assemble'; the aorist passive participle in a genitive-absolute construction (συναχθέντων ἀρχόντων) sets the temporal scene: the LORD reigns at the gathering of the leaders; renders Hebrew בְּהִתְאַסֵּף ('when … gathered').
ἀρχόντωνof rulersGenitivegenitive subject of the genitive absolute→ relational specificationἄρχων: 'ruler / chief'; the genitive plural is the subject of the genitive absolute ('the rulers being gathered'); the human ἄρχοντες of the peoples assemble under the divine ἄρχων — a deliberate echo of the same root.
λαῶνof peoplesGenitivegenitive (attributive: 'rulers of peoples')→ relational specificationλαός: 'people'; the genitive plural λαῶν ('of peoples') designates the constituent tribes/clans whose leaders are gathered; renders עַם (here plural, the tribal divisions of Israel).
ἅμαtogether / as oneadverb (modifying the gathering: 'all together')→ clausal contributionἅμα: 'at the same time / together'; renders יַחַד ('together / as one'); stresses the corporate unity of the tribes assembled under the LORD's kingship.
φυλαῖςwith the tribesDativedative of accompaniment (with ἅμα: 'together with the tribes')→ sphere or referenceφυλή: 'tribe'; renders שֵׁבֶט / מַטֶּה; ἅμα φυλαῖς Ισραηλ ('together with the tribes of Israel') — the assembled leaders and the twelve tribes form one congregation over which the LORD reigns.
Ισραηλof Israelgenitive of relationship (indeclinable: 'tribes of Israel')→ participant identificationΙσραηλ: indeclinable; the tribes of Israel as the people over whom the LORD becomes king — the climactic naming that closes the prologue and prepares for the tribal blessings.
6

ζήτω Ρουβην καὶ μὴ ἀποθανέτω καὶ ἔστω πολὺς ἐν ἀριθμῷ

Let Reuben live and not die, and let him be many in number.

First tribal blessing (Reuben)ζήτω Ρουβην
The tribal blessings begin with Reuben, the firstborn, in a terse two-line blessing built on three third-person imperatives (ζήτω / μὴ ἀποθανέτω / ἔστω). The prayer is for survival and numerical strength — a muted blessing for the firstborn whose preeminence Jacob had withdrawn (Gen 49:3–4). The LXX, unlike some MT witnesses, has no negative clause about his men being few.
Word-by-word analysis· 10 words
ζήτωlet him livePres Act Impv 3 Sg · ζάωmain verb (jussive blessing)→ durative present imperative (continuing life)ζάω: 'live / be alive'; the third-person present imperative ζήτω ('let him live') opens Reuben's blessing as a prayer for the tribe's continued existence; renders Hebrew יְחִי ('let him live').
ΡουβηνReubensubject (indeclinable tribe name)→ participant identificationΡουβην: transliteration of Hebrew רְאוּבֵן; indeclinable; Jacob's firstborn by Leah; the tribe settled in Transjordan; here the subject of the jussive blessing.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (with the imperative ἀποθανέτω)→ discourse linkage or contrastμή: the negative used with non-indicative moods; here negating the jussive ('let him not die').
ἀποθανέτωlet him dieAor Act Impv 3 Sg · ἀποθνῄσκωmain verb (negated jussive)→ ingressive aorist imperative, negated (let him not come to die)ἀποθνῄσκω: 'die'; renders יָמֹת; the negated jussive μὴ ἀποθανέτω ('let him not die') stands in synonymous-antithetical parallelism with ζήτω, reinforcing the prayer for survival of the tribe.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστωlet him bePres Act Impv 3 Sg · εἰμίcopula (jussive: 'let him be')→ durative present imperative (abiding state)εἰμί: 'be'; the third-person imperative ἔστω ('let him be') predicates πολύς ('numerous'); the blessing turns from survival to abundance.
πολὺςmany / numerousNominativepredicate adjective (with ἔστω: 'let him be many')→ participant prominenceπολύς: 'much / many / numerous'; renders רַב; the prayer is for numerical strength — that Reuben be a populous tribe (the LXX softens any sense of diminishment found in the MT tradition).
ἐνinpreposition + dative (respect: 'in number')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (respect: 'in number').
ἀριθμῷnumberDativedative of respect ('many in number')→ sphere or referenceἀριθμός: 'number / count'; renders מִסְפָּר; ἐν ἀριθμῷ ('in number') specifies the sphere of Reuben's hoped-for abundance — a large population.
7

καὶ αὕτη Ιουδα εἰσάκουσον κύριε φωνῆς Ιουδα καὶ εἰς τὸν λαὸν αὐτοῦ εἰσέλθοισαν αἱ χεῖρες αὐτοῦ διακρινοῦσιν αὐτῷ καὶ βοηθὸς ἐκ τῶν ἐχθρῶν αὐτοῦ ἔσῃ

And this is for Judah: Hear, O LORD, the voice of Judah, and may he come in to his people; his hands will contend for him, and you will be a helper against his enemies.

Second tribal blessing (Judah)καὶ αὕτη Ιουδα
Judah's blessing is a prayer addressed directly to the LORD: hear Judah's voice (εἰσάκουσον), bring him to his people, and be his helper against enemies. The optative εἰσέλθοισαν ('may they/he come in') is a precative optative of blessing. The martial and royal accents (the hands contending, the LORD as helper) already point to Judah's leading, kingly role, though the LXX here is briefer and less explicitly royal than the later Davidic tradition.
Word-by-word analysis· 25 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὕτηthisNominativedemonstrative pronoun (heading: 'this [is the blessing] for Judah')→ participant referenceοὗτος (fem. αὕτη): the demonstrative agrees with an implied εὐλογία ('blessing'); the formula καὶ αὕτη Ιουδα ('and this [is] for Judah') introduces the second tribal pronouncement.
Ιουδαfor Judahdative of advantage (indeclinable: 'for Judah')→ participant identificationΙουδα: transliteration of Hebrew יְהוּדָה; indeclinable; the fourth son of Leah, the royal tribe; here functioning as a dative ('for Judah') with the heading formula.
εἰσάκουσονhearAor Act Impv 2 Sg · εἰσακούωmain verb (petition addressed to the LORD)→ ingressive aorist imperative (petition: 'give heed')εἰσακούω: 'listen / give ear to / heed'; the compound εἰς- intensifies attentive hearing; renders שְׁמַע; the aorist imperative addressed to κύριε frames the blessing as a prayer that God hear Judah's plea.
κύριεO LORDVocativevocative (direct address to God)→ direct addressκύριος (voc. κύριε): the Tetragrammaton in direct address; the blessing of Judah is cast as a prayer to YHWH himself.
φωνῆςvoiceGenitivegenitive object of εἰσάκουσον (which governs the genitive of the thing heard)→ relational specificationφωνή: 'voice / sound'; renders קוֹל; εἰσακούω takes the genitive of what is heard; 'the voice of Judah' is Judah's cry or prayer that God is asked to heed.
Ιουδαof Judahgenitive of relationship (indeclinable: 'voice of Judah')→ participant identificationΙουδα: indeclinable; here a genitive ('of Judah') modifying φωνῆς.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰςto / intopreposition + accusative (direction: 'to his people')→ spatial or relational framingεἰς: 'into / to'; marks the goal of the coming-in (εἰσέλθοισαν εἰς τὸν λαὸν αὐτοῦ).
τὸνthe / hisAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative object of εἰς ('to his people')→ object specificationλαός: 'people'; 'his people' is Judah's own tribe/community to which he is to be restored or brought — perhaps a prayer for Judah's safe return from battle to his kin.
αὐτοῦhisGenitivegenitive of possession (Judah's people)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Judah's people).
εἰσέλθοισανmay they come inAor Act Opt 3 Pl · εἰσέρχομαιmain verb (precative optative of blessing)→ precative aorist optative (wish: 'may he/they come in')εἰσέρχομαι: 'come in / enter'; the aorist optative εἰσέλθοισαν is a precative optative expressing a wish/blessing ('may they come in'); the plural may agree with the following αἱ χεῖρες ('let his hands come in to his people') or be construed with Judah collectively; the optative of blessing recurs at v. 16 (ἔλθοισαν).
αἱtheNominativearticle (with χεῖρες)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖρεςhandsNominativesubject of διακρινοῦσιν (and possibly of εἰσέλθοισαν)→ participant prominenceχείρ: 'hand'; renders יָד; 'his hands' is a metonymy for Judah's strength/might in battle; the hands are said to 'contend for him.'
αὐτοῦhisGenitivegenitive of possession (Judah's hands)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Judah's hands).
διακρινοῦσινwill contend / decideFut Act Indic 3 Pl · διακρίνωmain verb (the hands as subject: 'his hands will contend for him')→ predictive future (assurance of victory)διακρίνω: 'judge / contend / decide a dispute'; renders רָב לוֹ ('contend for him'); the future expresses confidence that Judah's own might will win his case/battle; the dative αὐτῷ is a dative of advantage ('for him').
αὐτῷfor himDativedative of advantage (with διακρινοῦσιν)→ participant reference or interestαὐτός: the dative of advantage marks Judah as the one for whose benefit his hands contend.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βοηθὸςa helperNominativepredicate nominative (with ἔσῃ: 'you will be a helper')→ participant prominenceβοηθός: 'helper / ally'; renders עֵזֶר; a key term in the doxology (vv. 26, 29) where the LORD is repeatedly Israel's βοηθός; here God is asked to be Judah's helper against his foes.
ἐκfrom / againstpreposition + genitive (deliverance from: 'against his enemies')→ spatial or relational framingἐκ: 'out of / from'; here in the sense of help/deliverance 'from' the enemies, i.e., a helper against them.
τῶνtheGenitivearticle (with ἐχθρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρῶνenemiesGenitivegenitive object of ἐκ ('from his enemies')→ relational specificationἐχθρός: 'enemy / foe'; renders אֹיֵב / צָר; the LORD as βοηθός delivers Judah from his enemies; the same noun recurs in the doxology (v. 29, 'your enemies will cringe').
αὐτοῦhisGenitivegenitive of possession (Judah's enemies)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Judah's enemies).
ἔσῃyou will beFut Mid Indic 2 Sg · εἰμίcopula (2nd person, addressed to the LORD: 'you will be a helper')→ predictive/precative future (confident prayer)εἰμί: 'be'; the second-person future ἔσῃ continues the direct address to the LORD begun with εἰσάκουσον … κύριε; the prayer ends with the assurance/petition that God himself will be Judah's helper.
8

καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

And to Levi he said: Give to Levi his manifestations and his truth, to the holy man whom they tested at the testing, whom they reviled at the water of contradiction.

Third tribal blessing (Levi), opening the longest blessing-unitκαὶ τῷ Λευι εἶπεν
Levi's blessing (vv. 8–11) is the longest, reflecting the tribe's priestly status. v. 8 invokes the priestly oracle: δήλους … καὶ ἀλήθειαν renders the Thummim and Urim (תֻּמֶּיךָ וְאוּרֶיךָ, 'your Thummim and Urim'), the means of priestly inquiry. The 'holy man' tested 'at the water of contradiction' alludes to Massah and Meribah (Exod 17; Num 20), here recalled as a place where Levi's loyalty was proven. The plural ἐπείρασαν / ἐλοιδόρησαν has Israel as implied subject.
Word-by-word analysis· 25 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Λευι, dative of the recipient of the pronouncement)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Λευιto Levidative (indeclinable: recipient of the blessing-pronouncement)→ participant referenceΛευι: transliteration of Hebrew לֵוִי; indeclinable; the priestly tribe; the formula καὶ τῷ Λευι εἶπεν ('and to/concerning Levi he said') introduces each tribal blessing from v. 8 on.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (Moses introducing the Levi blessing)→ constative aorist (single pronouncement)λέγω: the recurring εἶπεν of the tribal-blessing formula; Moses pronounces over each tribe in turn.
δότεgiveAor Act Impv 2 Pl · δίδωμιmain verb (imperative addressed to God/heaven, plural of majesty or address to the divine council)→ ingressive aorist imperative (petition: 'grant')δίδωμι: 'give'; the plural imperative δότε ('give!') is striking — possibly addressed to the divine council, or a plural of solemn invocation; renders the Hebrew where the giving of Thummim and Urim is invoked; the petition is that the priestly oracle belong to Levi.
Λευιto Levidative indirect object (indeclinable: 'give to Levi')→ participant identificationΛευι: indeclinable; here the dative recipient of the gift of the oracle.
δήλουςmanifestations / ThummimAccusativedirect object of δότε→ object specificationδῆλος: 'clear / manifest / evident'; the substantivized plural οἱ δῆλοι ('the manifestations / clear ones') is the LXX's standard rendering of תֻּמִּים (Thummim), the priestly lots, construed as 'the things that make clear'; paired with ἀλήθεια (Urim) it names the priestly oracular apparatus (cf. Exod 28:30 LXX, τὴν δήλωσιν καὶ τὴν ἀλήθειαν).
αὐτοῦhisGenitivegenitive of possession (Levi's manifestations)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Levi's manifestations).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀλήθειανtruth / UrimAccusativedirect object of δότε (coordinate with δήλους)→ object specificationἀλήθεια: 'truth'; the LXX's rendering of אוּרִים (Urim), construed as 'truth' (perhaps reading by way of a root for light/truth); together δήλους καὶ ἀλήθειαν = 'the Thummim and the Urim,' the sacred lots by which the priest discerned the divine will.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τῷto theDativearticle (with ἀνδρί)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρὶmanDativedative in apposition to Λευι ('to the man, the holy one')→ sphere or referenceἀνήρ: 'man / husband'; renders אִישׁ; 'the holy man' is Levi personified (or its representative, perhaps Moses/Aaron); the dative continues the indirect object of δότε.
τῷtheDativearticle (with ὁσίῳ, attributive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁσίῳholy / devoutDativeattributive adjective (with ἀνδρί: 'the holy man')→ sphere or referenceὅσιος: 'holy / devout / pious'; renders חָסִיד ('faithful / loyal one'); the term marks Levi as the LORD's loyal, consecrated servant — fitting for the priestly tribe entrusted with the oracle.
ὃνwhomAccusativerelative pronoun (object of ἐπείρασαν)→ participant referenceὅς: the relative ὅν introduces the clause recalling Levi's testing; resumed pleonastically by αὐτόν (a Hebraism, the 'resumptive pronoun').
ἐπείρασανthey testedAor Act Indic 3 Pl · πειράζωmain verb of the relative clause (subject: Israel, implied)→ constative aorist (the event of testing at Massah)πειράζω: 'test / try / tempt'; renders נִסָּה; the verb alludes to Massah (מַסָּה, 'testing'), where the people tested God/Moses (Exod 17:7); here the implied subject is the people, who put Levi (or its representative) to the test.
αὐτὸνhimAccusativeresumptive pronoun (Hebraism: redundant object after ὅν)→ participant referenceαὐτός: the resumptive αὐτόν after the relative ὅν is a Hebraism (the relative + resumptive pronoun renders אֲשֶׁר … אֹתוֹ); redundant in Greek but standard LXX translation style.
ἐνat / inpreposition + dative (place/circumstance: 'at the testing')→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (place/circumstance: 'at the testing').
πείρᾳtesting / trialDativedative of place/circumstance (with ἐν: 'at the testing')→ sphere or referenceπεῖρα: 'trial / test'; cognate with ἐπείρασαν, forming an etymological figure (ἐπείρασαν … ἐν πείρᾳ); renders מַסָּה (Massah, 'testing'), the place-name treated as a common noun.
ἐλοιδόρησανthey reviledAor Act Indic 3 Pl · λοιδορέωmain verb (parallel to ἐπείρασαν)→ constative aorist (the event of reviling at Meribah)λοιδορέω: 'revile / abuse / quarrel with'; renders רִיב ('contend / strive'); alludes to Meribah (מְרִיבָה, 'contention / strife'); cognate with the following ἀντιλογίας ('contradiction'), recalling the quarrel at the waters.
αὐτὸνhimAccusativedirect object of ἐλοιδόρησαν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐλοιδόρησαν.
ἐπὶatpreposition + genitive (place: 'at the water')→ spatial or relational framingἐπί + genitive: 'at / upon / by'; locates the reviling at the water of contention.
ὕδατοςwaterGenitivegenitive object of ἐπί ('at the water')→ relational specificationὕδωρ: 'water'; renders מֵי ('waters of'); ὕδατος ἀντιλογίας ('water of contradiction') is the LXX's rendering of מֵי מְרִיבָה (the waters of Meribah).
ἀντιλογίαςcontradiction / strifeGenitivegenitive of quality/apposition ('water of contradiction')→ relational specificationἀντιλογία: 'contradiction / dispute / strife'; the standard LXX rendering of מְרִיבָה (Meribah, 'contention'); ὕδωρ ἀντιλογίας is the fixed LXX name for the waters of Meribah (cf. Num 20:13; Ps 80:8); the term recurs in Heb 3:8 (citing Ps 95).
9

ὁ λέγων τῷ πατρὶ καὶ τῇ μητρί οὐχ ἑόρακά σε καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω καὶ τοὺς υἱοὺς αὐτοῦ ἀπέγνω ἐφύλαξεν τὰ λόγιά σου καὶ τὴν διαθήκην σου διετήρησεν

The one who says to his father and mother, 'I have not seen you,' and who did not acknowledge his brothers and disowned his sons — he kept your oracles and guarded your covenant.

Levi blessing continued: the tribe's covenant zealὁ λέγων
v. 9 grounds Levi's priestly election in his radical covenant loyalty: Levi disowned father, mother, brothers, and sons for the sake of God's word — an allusion to the Levites' zeal at the golden-calf apostasy (Exod 32:26–29), where they slew even kinsmen for the LORD's sake. The synonymous-parallel triad (parents / brothers / sons) culminates in the positive claim: he kept God's oracles and covenant. The verbs ἐφύλαξεν / διετήρησεν form a synonymous pair framing the verse's positive turn.
Word-by-word analysis· 30 words
the oneNominativearticle (substantivizing λέγων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λέγωνwho saysPres Act Part Nom Masc Sg · λέγωsubstantival participle (subject: 'the one who says')→ durative present participle (characteristic action)λέγω: 'say'; the substantival participle ὁ λέγων ('the one who says') characterizes Levi by his disavowal of family loyalty for covenant loyalty; renders the Hebrew participial construction הָאֹמֵר.
τῷto theDativearticle (with πατρί)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὶfatherDativedative indirect object (addressee of λέγων)→ sphere or referenceπατήρ: 'father'; renders אָב; the first member of the family triad Levi disowned for the LORD's sake.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle (with μητρί)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρίmotherDativedative indirect object (coordinate with πατρί)→ sphere or referenceμήτηρ: 'mother'; renders אֵם; the second member of the disowned family; the father-and-mother pair makes the renunciation total.
οὐχnotnegative particle (with ἑόρακα)→ discourse linkage or contrastοὐ (before rough breathing: οὐχ): the indicative negative; here negating the perfect ἑόρακα.
ἑόρακάI have seenPerf Act Indic 1 Sg · ὁράωmain verb of the quoted speech (Levi's disavowal)→ resultative perfect (a settled refusal to regard)ὁράω (perf. ἑόρακα): 'see / regard'; the perfect 'I have not seen you' is an idiom for refusing to acknowledge or show partiality; renders Hebrew לֹא רְאִיתִיו; Levi's covenant zeal overrode even the deepest natural bonds.
σεyouAccusativedirect object of ἑόρακα (the parents addressed)→ participant referenceσύ (acc. σε): the parents addressed in Levi's disavowal.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with ἀδελφούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὺςbrothersAccusativedirect object of ἐπέγνω (fronted for emphasis)→ object specificationἀδελφός: 'brother'; renders אָח; the third member of the renounced kin; the fronting of the object before the verb mirrors Hebrew word order.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
οὐκnotnegative particle (with ἐπέγνω)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέγνωhe acknowledgedAor Act Indic 3 Sg · ἐπιγινώσκωmain verb (negated: 'did not acknowledge')→ constative aorist (decisive non-recognition)ἐπιγινώσκω: 'recognize / acknowledge / know fully'; renders הִכִּיר; the negated aorist 'he did not acknowledge his brothers' depicts Levi's refusal of partiality toward kin in the execution of covenant judgment (cf. Exod 32:27–29).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with υἱούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ἀπέγνω (fronted)→ object specificationυἱός: 'son'; renders בֵּן; the fourth and final member of the renounced kin — even his own children Levi disowned for the covenant's sake.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἀπέγνωhe disownedAor Act Indic 3 Sg · ἀπογινώσκωmain verb (climax of the renunciation triad)→ constative aorist (decisive disowning)ἀπογινώσκω: 'disown / refuse to recognize / give up'; the compound ἀπο- (vs. ἐπι- in ἐπέγνω) intensifies the rejection; renders יָדַע (here in the sense of refusing to know); Levi's covenant zeal is total — extending even to his sons.
ἐφύλαξενhe keptAor Act Indic 3 Sg · φυλάσσωmain verb (positive turn: 'he kept your oracles')→ constative aorist (faithful keeping)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the verse turns from renunciation to fidelity — Levi kept God's oracles; the verb is the standard term for covenant-keeping.
τὰtheAccusativearticle (with λόγια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγιάoracles / sayingsAccusativedirect object of ἐφύλαξεν→ object specificationλόγιον: 'oracle / divine saying'; renders אִמְרָה / דָּבָר; τὰ λόγια are God's authoritative utterances which Levi the priest guards and transmits (cf. Rom 3:2, where Israel is entrusted τὰ λόγια τοῦ θεοῦ); the abrupt shift to 2nd person σου ('your') addresses God directly.
σουyourGenitivegenitive of possession (God addressed: 'your oracles')→ relational specificationσύ: the 2nd-person σου addresses God amid 3rd-person narration of Levi — the same apostrophe-shift seen in v. 3.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with διαθήκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of διετήρησεν→ object specificationδιαθήκη: 'covenant / testament'; renders בְּרִית; the standard LXX rendering; Levi's guarding of 'your covenant' parallels his keeping of 'your oracles' — the priestly tribe is the custodian of covenant fidelity; cf. the 'covenant of Levi' (Mal 2:4–8).
σουyourGenitivegenitive of possession (God addressed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God addressed).
διετήρησενhe guarded / keptAor Act Indic 3 Sg · διατηρέωmain verb (synonymous with ἐφύλαξεν)→ constative aorist (careful preservation)διατηρέω: 'keep carefully / preserve / maintain'; the compound δια- adds the sense of thorough, continuous keeping; renders נָצַר; synonymous with ἐφύλαξεν, the pair forms a closing parallelism affirming Levi's total covenant fidelity.
10

δηλώσουσιν τὰ δικαιώματά σου τῷ Ιακωβ καὶ τὸν νόμον σου τῷ Ισραηλ ἐπιθήσουσιν θυμίαμα ἐν ὀργῇ σου διὰ παντὸς ἐπὶ τὸ θυσιαστήριόν σου

They will declare your ordinances to Jacob and your law to Israel; they will set incense in your wrath, continually upon your altar.

Levi blessing continued: the priestly office of teaching and offeringδηλώσουσιν
v. 10 defines Levi's twofold priestly office: teaching (declaring God's ordinances and law to Jacob/Israel) and cult (offering incense on the altar). The futures δηλώσουσιν / ἐπιθήσουσιν describe the standing functions of the tribe. The pairs ordinances // law and Jacob // Israel are synonymous parallelism. δηλώσουσιν ('they will make clear') echoes the δήλους ('manifestations'/Thummim) of v. 8 — the teaching office flows from the oracular gift.
Word-by-word analysis· 23 words
δηλώσουσινthey will declareFut Act Indic 3 Pl · δηλόωmain verb (the priestly teaching office)→ predictive/gnomic future (standing function of the tribe)δηλόω: 'make clear / show / declare'; renders יוֹרוּ ('they shall teach'); the future expresses Levi's ongoing teaching office; cognate with δῆλος (v. 8), so the teaching of the law flows from the same root as the 'manifestations' (Thummim) — the priest who bears the oracle also expounds the Torah.
τὰtheAccusativearticle (with δικαιώματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιώματάordinances / statutesAccusativedirect object of δηλώσουσιν→ object specificationδικαίωμα: 'ordinance / statute / righteous decree'; renders מִשְׁפָּט / חֹק; the legal stipulations of the covenant which the Levites teach; paired with νόμος ('law') in synonymous parallelism.
σουyourGenitivegenitive of possession (God addressed: 'your ordinances')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God addressed: 'your ordinances').
τῷtoDativearticle (with Ιακωβ, dative recipient)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ιακωβto Jacobdative indirect object (indeclinable: 'to Jacob')→ participant identificationΙακωβ: indeclinable; here dative ('to Jacob'); the patriarch's name in synonymous parallelism with 'Israel' — the whole nation receives the priestly instruction.
καὶandcoordinate conjunction (parallel cola)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with νόμον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμονlawAccusativedirect object (parallel to δικαιώματα)→ object specificationνόμος: 'law'; renders תּוֹרָה; the law of Moses (cf. v. 4) which Levi teaches to Israel; νόμος // δικαιώματα and Ισραηλ // Ιακωβ form a tight chiastic/synonymous parallelism.
σουyourGenitivegenitive of possession (God addressed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God addressed).
τῷtoDativearticle (with Ισραηλ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ισραηλto Israeldative indirect object (indeclinable: 'to Israel')→ participant identificationΙσραηλ: indeclinable; here dative; parallel to Jacob, naming the recipient nation of Levi's teaching.
ἐπιθήσουσινthey will set / placeFut Act Indic 3 Pl · ἐπιτίθημιmain verb (the priestly cultic office)→ predictive/gnomic future (standing cultic function)ἐπιτίθημι: 'place upon / set on'; renders יָשִׂימוּ; the verb describes the placing of incense on the altar — the second of Levi's offices (cult, alongside teaching); the future denotes the tribe's perpetual priestly service.
θυμίαμαincenseAccusativedirect object of ἐπιθήσουσιν→ object specificationθυμίαμα: 'incense / fragrant offering'; renders קְטֹרָה; the incense offering is a central priestly act, symbolizing prayer ascending to God (cf. Ps 140:2 LXX; Rev 5:8).
ἐνinpreposition + dative (attendant circumstance: 'in your wrath')→ spatial or relational framingἐν: here the difficult phrase ἐν ὀργῇ σου ('in your wrath'); the LXX renders the obscure Hebrew (MT 'incense in your nostril' / בְּאַפֶּךָ, where אַף = both 'nose' and 'anger'); the translator chose 'wrath,' perhaps construing the incense as appeasing or related to the divine anger.
ὀργῇwrath / angerDativedative (with ἐν: 'in your wrath')→ sphere or referenceὀργή: 'anger / wrath'; renders אַף ('nose / anger'); the LXX read the Hebrew אַף as 'anger' rather than 'nostril'; the result is the difficult ἐν ὀργῇ σου, perhaps meaning the incense is offered in connection with (or to turn away) the divine wrath.
σουyourGenitivegenitive of possession (God addressed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God addressed).
διὰthrough / continuallypreposition + genitive (διὰ παντός idiom: 'continually')→ spatial or relational framingδιά + genitive: in the fixed phrase διὰ παντός ('continually / always'); renders תָּמִיד; describes the perpetual, daily character of the incense offering.
παντὸςall / continuallyGenitivegenitive in the idiom διὰ παντός ('continually')→ relational specificationπᾶς: 'all'; in διὰ παντός ('throughout all [time]') = 'continually'; renders תָּמִיד, the regular term for the perpetual daily cult.
ἐπὶuponpreposition + accusative (place: 'upon the altar')→ spatial or relational framingἐπί + accusative: 'upon / on'; marks the altar as the place where the incense is set.
τὸtheAccusativearticle (with θυσιαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριόνaltarAccusativeaccusative object of ἐπί ('upon the altar')→ object specificationθυσιαστήριον: 'altar / place of sacrifice'; a LXX coinage from θυσιάζω, reserved for the legitimate altar of YHWH (vs. βωμός for pagan altars); renders מִזְבֵּחַ; the locus of Levi's priestly service.
σουyourGenitivegenitive of possession (God addressed: 'your altar')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God addressed: 'your altar').
11

εὐλόγησον κύριε τὴν ἰσχὺν αὐτοῦ καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ δέξαι κάταξον ὀσφὺν ἐχθρῶν ἐπανεστηκότων αὐτῷ καὶ οἱ μισοῦντες αὐτὸν μὴ ἀναστήτωσαν

Bless, O LORD, his strength, and accept the works of his hands; shatter the loins of the enemies who have risen against him, and let those who hate him not rise up.

Levi blessing concluded: petition for blessing and protectionεὐλόγησον κύριε
v. 11 closes the Levi unit with a fourfold petition addressed to the LORD: bless his strength, accept the works of his hands (his priestly service), shatter his foes, and let those who hate him not rise. The two positive imperatives (εὐλόγησον, δέξαι) are matched by two against the enemies (κάταξον, the prohibition μὴ ἀναστήτωσαν) — a chiastic structure of blessing-for-Levi and curse-for-his-foes.
Word-by-word analysis· 23 words
εὐλόγησονblessAor Act Impv 2 Sg · εὐλογέωmain verb (petition to the LORD)→ ingressive aorist imperative (petition: 'grant blessing')εὐλογέω: 'bless'; renders בָּרֵךְ; the imperative addressed to κύριε turns Levi's blessing into a direct prayer; cognate with the εὐλογία/εὐλόγησεν of v. 1, tying the individual tribal prayer to the whole chapter's theme.
κύριεO LORDVocativevocative (direct address to God)→ direct addressκύριος (voc.): the Tetragrammaton addressed; the second direct invocation in the Levi unit (cf. δότε, v. 8).
τὴνtheAccusativearticle (with ἰσχύν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχὺνstrengthAccusativedirect object of εὐλόγησον→ object specificationἰσχύς: 'strength / might / power'; renders חַיִל; the prayer is that God bless Levi's strength/resources; the word recurs in the doxology (vv. 25, 27) — strength as a gift of God to the beloved people.
αὐτοῦhisGenitivegenitive of possession (Levi's strength)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Levi's strength).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativedirect object of δέξαι→ object specificationἔργον: 'work / deed'; renders פֹּעַל; 'the works of his hands' are Levi's priestly labors (sacrifices, service) which God is asked to accept favorably.
τῶνof theGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive (subjective: 'works of his hands')→ relational specificationχείρ: 'hand'; 'the works of his hands' is an idiom for one's labor and its produce; here Levi's priestly ministrations.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
δέξαιacceptAor Mid Impv 2 Sg · δέχομαιmain verb (petition: 'receive favorably')→ ingressive aorist imperative (petition for divine acceptance)δέχομαι: 'receive / accept / welcome'; renders רָצָה ('accept with favor'); a cultic term for God's gracious acceptance of an offering; the prayer that Levi's priestly service be acceptable (cf. δεκτός in vv. 23–24).
κάταξονshatter / breakAor Act Impv 2 Sg · κατάγνυμιmain verb (imprecation against enemies)→ ingressive aorist imperative (petition for the foes' destruction)κατάγνυμι: 'break in pieces / shatter'; renders מָחַץ ('smite / shatter'); the imperative turns to imprecation — that God break the strength (loins) of Levi's adversaries; the violent verb matches the martial tone of the curse.
ὀσφὺνloinsAccusativedirect object of κάταξον→ object specificationὀσφῦς: 'loins / waist'; renders מָתְנַיִם; the loins are the seat of strength; to 'shatter the loins' of the enemies is to cripple their power utterly.
ἐχθρῶνof enemiesGenitivegenitive (possessive: 'loins of enemies')→ relational specificationἐχθρός: 'enemy / foe'; the adversaries of Levi (and of the priestly order); the same noun recurs throughout the poem (vv. 7, 27, 29).
ἐπανεστηκότωνhaving risen upPerf Act Part Gen Masc Pl · ἐπανίστημιattributive participle (modifying ἐχθρῶν: 'enemies who have risen')→ resultative perfect participle (a standing posture of hostility)ἐπανίστημι: 'rise up against / rebel'; the perfect active participle ἐπανεστηκότων describes the enemies in a settled posture of insurrection against Levi; renders קָמָיו ('those rising against him'); the dative αὐτῷ marks the object of hostility.
αὐτῷagainst himDativedative of disadvantage (with ἐπανεστηκότων)→ participant reference or interestαὐτός: the dative of disadvantage marks Levi as the one against whom the enemies rise.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱthe onesNominativearticle (substantivizing μισοῦντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦντεςwho hatePres Act Part Nom Masc Pl · μισέωsubstantival participle (subject of ἀναστήτωσαν: 'those who hate him')→ durative present participle (settled hatred)μισέω: 'hate / detest'; renders שֹׂנְאָיו ('those who hate him'); the substantival participle οἱ μισοῦντες names Levi's haters, the subject of the negated jussive that follows.
αὐτὸνhimAccusativedirect object of μισοῦντες→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of μισοῦντες.
μὴnotnegative particle (with the jussive ἀναστήτωσαν)→ discourse linkage or contrastμή: negative with non-indicative moods; here negating the third-person imperative ('let them not rise').
ἀναστήτωσανlet them rise upAor Act Impv 3 Pl · ἀνίστημιmain verb (negated jussive: 'let them not rise')→ ingressive aorist imperative, negated (let them not come to rise)ἀνίστημι: 'rise / stand up'; renders יְקוּמוּן; the negated jussive μὴ ἀναστήτωσαν ('let them not rise up') closes the imprecation — Levi's haters are to be permanently subdued; note the wordplay with ἐπανεστηκότων (same root) above.
12

καὶ τῷ Βενιαμιν εἶπεν ἠγαπημένος ὑπὸ κυρίου κατασκηνώσει πεποιθώς καὶ ὁ θεὸς σκιάζει ἐπ᾿ αὐτῷ πάσας τὰς ἡμέρας καὶ ἀνὰ μέσον τῶν ὤμων αὐτοῦ κατέπαυσεν

And to Benjamin he said: Beloved by the LORD, he will dwell in confidence, and God shadows over him all the days, and he has come to rest between his shoulders.

Fourth tribal blessing (Benjamin)καὶ τῷ Βενιαμιν εἶπεν
Benjamin is named ἠγαπημένος ὑπὸ κυρίου ('beloved by the LORD'), the same perfect participle used for Jeshurun/Israel (vv. 5, 26) — a verbal link binding the beloved tribe to the beloved nation. The imagery is of secure shelter: he dwells in confidence (πεποιθώς), God shadows over him perpetually, and he rests 'between his (God's) shoulders' — an image of being carried/sheltered close to God, perhaps evoking the temple that would later stand in Benjamin's territory.
Word-by-word analysis· 25 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Βενιαμιν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒενιαμινBenjamindative (indeclinable: recipient of the pronouncement)→ participant referenceΒενιαμιν: transliteration of Hebrew בִּנְיָמִין ('son of the right hand'); indeclinable; Jacob's youngest son by Rachel; the tribe in whose territory Jerusalem/the temple would partly lie.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring εἶπεν of the tribal-blessing formula.
ἠγαπημένοςbelovedPerf Pass Part Nom Masc Sg · ἀγαπάωsubstantival/predicate participle (subject: 'the beloved one')→ resultative perfect participle (settled state of being loved)ἀγαπάω: 'love'; the perfect passive participle ἠγαπημένος ('beloved') applied to Benjamin echoes the same form used for Jeshurun/Israel (vv. 5, 26); the verbal link makes Benjamin a microcosm of the beloved nation, sheltered by God's love.
ὑπὸbypreposition + genitive (agent: 'by the LORD')→ spatial or relational framingὑπό + genitive: marks the agent of a passive — 'beloved by the LORD.'
κυρίουthe LORDGenitivegenitive of agent (with ἠγαπημένος)→ relational specificationκύριος: the Tetragrammaton; the agent of Benjamin's belovedness — he is loved by YHWH himself.
κατασκηνώσειhe will dwellFut Act Indic 3 Sg · κατασκηνόωmain verb (Benjamin's secure dwelling)→ predictive future (assured dwelling)κατασκηνόω: 'encamp / dwell / settle / pitch one's tent'; renders שָׁכַן; the verb recurs at v. 28 (Israel will dwell in confidence) — Benjamin's security prefigures the nation's; literally 'to pitch a tent / take up dwelling.'
πεποιθώςin confidence / trustingPerf Act Part Nom Masc Sg · πείθωcircumstantial participle (manner: 'dwelling confidently')→ resultative perfect participle (settled state of trust/security)πείθω (2nd perf. πέποιθα): in the perfect, intransitive 'trust / be confident / rely on'; the participle πεποιθώς ('confident / secure') describes the manner of Benjamin's dwelling — in safety and trust; renders לָבֶטַח ('in security'); recurs at v. 28 of Israel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
the / GodNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of σκιάζει→ participant prominenceθεός: 'God'; renders אֱלֹהִים; God himself is the one who shelters Benjamin, overshadowing him protectively.
σκιάζειshadows / overshadowsPres Act Indic 3 Sg · σκιάζωmain verb (God's protective overshadowing)→ durative/customary present (continuous sheltering)σκιάζω: 'overshadow / shelter with shade'; renders חֹפֵף ('shields / hovers over'); the present tense expresses God's continual protective overshadowing of Benjamin — an image of constant divine shelter (cf. the overshadowing cloud, the wings of refuge).
ἐπ᾿overpreposition + dative (position: 'over him', elided before vowel)→ spatial or relational framingἐπί + dative: 'over / upon'; here 'shadows over him' — the position of protective covering.
αὐτῷhimDativedative object of ἐπί (the one sheltered)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐπί (the one sheltered).
πάσαςallAccusativeattributive adjective (with ἡμέρας: 'all the days')→ object specificationπᾶς: 'all / every'; πάσας τὰς ἡμέρας ('all the days') is an accusative of extent of time — God's overshadowing is perpetual, lasting always.
τὰςtheAccusativearticle (with ἡμέρας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of extent of time ('all the days' = continually)→ object specificationἡμέρα: 'day'; the accusative of duration πάσας τὰς ἡμέρας ('all the days') means 'continually / always'; renders כָּל הַיּוֹם; God's shelter over Benjamin never ceases.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (in the idiom ἀνὰ μέσον: 'between / in the midst of')→ spatial or relational framingἀνά: in the fixed phrase ἀνὰ μέσον ('in the middle of / between'); renders בֵּין; a common LXX rendering of Hebrew prepositional 'between.'
μέσονmidstAccusativeaccusative (in the idiom ἀνὰ μέσον: 'between')→ object specificationμέσος: 'middle / midst'; in ἀνὰ μέσον τῶν ὤμων ('between the shoulders'); the image of Benjamin resting between God's shoulders evokes being carried close and securely (cf. the lamb borne on the shepherd's shoulders).
τῶνof theGenitivearticle (with ὤμων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὤμωνshouldersGenitivegenitive (with ἀνὰ μέσον: 'between the shoulders')→ relational specificationὦμος: 'shoulder'; renders כָּתֵף; 'between the shoulders' (of God, or of the land/heights) is an image of secure resting-place; some see here an allusion to the temple resting on the ridges of Benjamin's hill country.
αὐτοῦhisGenitivegenitive of possession (God's shoulders)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God's shoulders).
κατέπαυσενhe has come to rest / he gave restAor Act Indic 3 Sg · καταπαύωmain verb (Benjamin/God at rest)→ constative aorist (settled rest achieved)καταπαύω: 'cause to rest / settle / come to rest'; renders שָׁכֵן ('he dwells'); the aorist may be intransitive ('he has settled/rested') with Benjamin as subject, or causative ('God gave him rest'); the image is of secure, settled repose under divine protection — the same rest-theme as Heb 3–4.
13

καὶ τῷ Ιωσηφ εἶπεν ἀπ᾿ εὐλογίας κυρίου ἡ γῆ αὐτοῦ ἀπὸ ὡρῶν οὐρανοῦ καὶ δρόσου καὶ ἀπὸ ἀβύσσων πηγῶν κάτωθεν

And to Joseph he said: His land is from the blessing of the LORD — from the seasons of heaven and the dew, and from the deeps of springs below,

Joseph blessing (vv. 13–17): the richest of the tribal blessingsκαὶ τῷ Ιωσηφ εἶπεν
Joseph receives the most expansive blessing, a cascade of ἀπό-phrases enumerating the sources of fertility: heaven above (dew, sun, moon) and the deep below. v. 13 sets the keynote — his land is 'from the blessing of the LORD' — and pairs the dew of heaven with the abyssal springs beneath, a merism for total agricultural blessing (cf. Gen 49:25, the same cosmic blessing of Joseph by Jacob).
Word-by-word analysis· 20 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Ιωσηφ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωσηφJosephdative (indeclinable: recipient of the pronouncement)→ participant referenceΙωσηφ: transliteration of Hebrew יוֹסֵף; indeclinable; Jacob's favored son by Rachel; here representing the joined tribes of Ephraim and Manasseh (v. 17).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring formula introducing Joseph's blessing.
ἀπ᾿frompreposition + genitive (source: 'from the blessing', elided before vowel)→ spatial or relational framingἀπό: 'from'; the keynote ἀπ᾿ εὐλογίας ('from the blessing') introduces the long series of ἀπό-phrases (vv. 13–16) tracing the cosmic sources of Joseph's prosperity.
εὐλογίαςblessingGenitivegenitive object of ἀπό ('from the blessing of the LORD')→ relational specificationεὐλογία: 'blessing'; renders בִּרְכַּת; the source of Joseph's fertile land is the LORD's blessing; cognate with εὐλογέω (vv. 1, 11) and εὐλογημένος/εὐλογητός (vv. 20, 24).
κυρίουof the LORDGenitivegenitive (subjective/possessive: 'the LORD's blessing')→ relational specificationκύριος: the Tetragrammaton; the source of the blessing is YHWH himself.
theNominativearticle (with γῆ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativesubject of an implied copula ('his land is from the blessing')→ participant prominenceγῆ: 'land / earth'; renders אֶרֶץ; Joseph's territory (the fertile central highlands) is the subject — its productivity flows from the LORD's blessing of heaven and deep.
αὐτοῦhisGenitivegenitive of possession (Joseph's land)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Joseph's land).
ἀπὸfrompreposition + genitive (source: 'from the seasons')→ spatial or relational framingἀπό: the second source-phrase, of the heavenly bounty.
ὡρῶνseasons / good thingsGenitivegenitive object of ἀπό ('from the seasons of heaven')→ relational specificationὥρα: 'season / time / (in plural) the seasonal produce, choice things'; renders מֶגֶד ('choice/precious things'); ἀπὸ ὡρῶν οὐρανοῦ ('from the seasonal bounty of heaven') denotes the seasonal rains and produce; the same word recurs at vv. 14, 16.
οὐρανοῦof heavenGenitivegenitive (source: 'of heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; heaven above is the source of dew and rain — the upper member of the heaven/deep merism.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δρόσουdewGenitivegenitive (coordinate source: 'and from dew')→ relational specificationδρόσος: 'dew'; renders טַל; dew is the life-giving moisture of the dry season in Palestine, a frequent symbol of blessing and refreshment; recurs at v. 28 (heaven cloudy with dew for Israel).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (source: 'from the deeps')→ spatial or relational framingἀπό: the source-phrase shifts to the lower member of the merism — the deeps below.
ἀβύσσωνdeeps / abyssesGenitivegenitive object of ἀπό ('from the deeps of springs')→ relational specificationἄβυσσος: 'deep / abyss / primeval waters'; renders תְּהוֹם ('the deep'); the subterranean waters that feed springs; the heaven/deep pairing (ὡρῶν οὐρανοῦ // ἀβύσσων … κάτωθεν) is a cosmic merism for total fertility (cf. Gen 49:25).
πηγῶνof springsGenitivegenitive (attributive/partitive: 'deeps of springs')→ relational specificationπηγή: 'spring / fountain / source'; renders the imagery of welling waters; the springs that draw up the abyssal waters to fertilize Joseph's land.
κάτωθενbelow / from beneathadverb of place (locating the deeps: 'below')→ clausal contributionκάτωθεν: 'from below / beneath'; renders תָּחַת ('beneath'); locates the abyssal springs underneath the land, the lower pole of the cosmic blessing-merism (heaven above // deep beneath).
14

καὶ καθ᾿ ὥραν γενημάτων ἡλίου τροπῶν καὶ ἀπὸ συνόδων μηνῶν

and in season, from the produce of the sun's turnings, and from the conjunctions of the months,

Joseph blessing continued: the bounty of sun and moonκαὶ καθ᾿ ὥραν
v. 14 continues the catalogue of Joseph's blessing with the heavenly luminaries: the produce yielded by the sun's seasonal cycles (ἡλίου τροπῶν, 'the solstices/turnings of the sun') and by the monthly cycles of the moon (συνόδων μηνῶν, 'conjunctions of the months'). The astronomical vocabulary (τροπαί, σύνοδοι) is precise Greek for solar and lunar phenomena, rendering the Hebrew 'the precious things of the sun … of the moons' (Gen 49 // Deut 33).
Word-by-word analysis· 10 words
καὶandcoordinate conjunction (continuing the source-catalogue)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καθ᾿in / according topreposition + accusative (distributive: 'in season', elided before rough breathing)→ spatial or relational framingκατά + accusative: 'according to / in'; in καθ᾿ ὥραν ('in season / at the proper time') the phrase denotes the seasonal timing of the produce; recurs at v. 16.
ὥρανseasonAccusativeaccusative object of κατά ('in season')→ object specificationὥρα: 'season / appointed time'; renders מֶגֶד; here 'in due season,' the proper time for the produce of sun and moon to ripen.
γενημάτωνproduce / fruitsGenitivegenitive (of the thing produced: 'produce of the sun's turnings')→ relational specificationγένημα: 'produce / fruit / yield (of the earth)'; renders תְּבוּאָה; the agricultural yield brought to ripeness by the sun's seasonal cycles; distinguished from γέννημα ('offspring').
ἡλίουof the sunGenitivegenitive (with τροπῶν: 'the sun's turnings')→ relational specificationἥλιος: 'sun'; renders שֶׁמֶשׁ; the sun's seasonal motion ripens the crops; the sun and moon together govern the agricultural calendar.
τροπῶνturnings / solsticesGenitivegenitive (attributive: 'turnings of the sun')→ relational specificationτροπή: 'turning / solstice / change'; an astronomical term for the sun's seasonal turning-points (solstices); renders the Hebrew for the sun's yield; the precise Greek vocabulary shows the translator's care with the celestial imagery.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (source: 'from the conjunctions')→ spatial or relational framingἀπό: source-phrase, now of the lunar cycle.
συνόδωνconjunctions / cyclesGenitivegenitive object of ἀπό ('from the conjunctions of the months')→ discourse linkage or contrastσύνοδος: 'meeting / conjunction (of heavenly bodies) / lunar cycle'; an astronomical term for the monthly conjunction of sun and moon (new moon); renders the Hebrew 'precious things of the moons' (גֶּרֶשׁ יְרָחִים); the moon's monthly cycle marks the agricultural and festal calendar.
μηνῶνof months / moonsGenitivegenitive (attributive: 'conjunctions of the months')→ discourse linkage or contrastμήν: 'month / (lunar) moon'; renders יֶרַח ('moon / month'); the lunar months whose conjunctions yield their bounty; sun and moon together complete the heavenly sources of Joseph's blessing.
15

καὶ ἀπὸ κορυφῆς ὀρέων ἀρχῆς καὶ ἀπὸ κορυφῆς βουνῶν ἀενάων

and from the top of the ancient mountains, and from the top of the everlasting hills,

Joseph blessing continued: the ancient mountains and everlasting hillsκαὶ ἀπὸ κορυφῆς
v. 15 adds the third realm of blessing — the heights: 'the top of the ancient mountains' and 'the top of the everlasting hills.' The synonymous-parallel couplet (mountains // hills, ancient // everlasting) evokes the primordial, enduring stability of creation. The adjective ἀενάων ('everlasting') anticipates its climactic recurrence in the doxology (v. 27, 'the everlasting arms'), binding the blessing of Joseph to the closing praise of the eternal God.
Word-by-word analysis· 10 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (source: 'from the top')→ spatial or relational framingἀπό: source-phrase, now of the mountain heights.
κορυφῆςtop / summitGenitivegenitive object of ἀπό ('from the summit of the mountains')→ relational specificationκορυφή: 'top / summit / crown / head'; renders רֹאשׁ ('head / top'); the highest produce of the ancient mountains; repeated in the parallel colon (κορυφῆς βουνῶν) and again at v. 16.
ὀρέωνof mountainsGenitivegenitive (attributive: 'top of mountains')→ relational specificationὄρος: 'mountain'; renders הַרְרֵי; the ancient mountains as a source of blessing; parallel to βουνῶν ('hills').
ἀρχῆςof old / of the beginningGenitivegenitive of quality (attributive: 'mountains of antiquity / ancient mountains')→ relational specificationἀρχή: 'beginning / origin / antiquity'; renders קֶדֶם ('ancient / primeval'); ὀρέων ἀρχῆς ('mountains of the beginning') = 'the ancient/primeval mountains'; the genitive of quality marks their primordial age; cf. θεοῦ ἀρχῆς ('the ancient God', v. 27).
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (source, parallel)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source, parallel).
κορυφῆςtop / summitGenitivegenitive object of ἀπό (parallel to the first κορυφῆς)→ relational specificationκορυφή: repeated in synonymous parallelism — 'top of the hills' matching 'top of the mountains.'
βουνῶνof hillsGenitivegenitive (attributive: 'top of hills')→ relational specificationβουνός: 'hill / mound'; renders גִּבְעוֹת; the hills parallel the mountains in the synonymous couplet; the pairing mountains // hills is standard Hebrew poetic parallelism (cf. Gen 49:26).
ἀενάωνeverlastingGenitiveattributive adjective (with βουνῶν: 'everlasting hills')→ relational specificationἀέναος: 'ever-flowing / everlasting / perpetual' (from ἀεί + νάω, 'always flowing'); renders עוֹלָם ('eternal / everlasting'); a rare, archaizing adjective; βουνῶν ἀενάων ('everlasting hills') parallels ὀρέων ἀρχῆς ('ancient mountains'); the word reappears climactically at v. 27 (βραχιόνων ἀενάων, 'the everlasting arms').
16

καὶ καθ᾿ ὥραν γῆς πληρώσεως καὶ τὰ δεκτὰ τῷ ὀφθέντι ἐν τῷ βάτῳ ἔλθοισαν ἐπὶ κεφαλὴν Ιωσηφ καὶ ἐπὶ κορυφῆς δοξασθεὶς ἐν ἀδελφοῖς

and in season, from the fullness of the earth; and the acceptable things of the one who appeared in the bush — may they come upon the head of Joseph, and upon the crown of the one glorified among his brothers.

Joseph blessing climax: the goodwill of him who appeared in the bushκαὶ καθ᾿ ὥραν
v. 16 completes the catalogue ('the fullness of the earth') and reaches its theological peak: 'the acceptable things of the one who appeared in the bush' (τῷ ὀφθέντι ἐν τῷ βάτῳ) — a direct reference to the LORD's revelation to Moses at the burning bush (Exod 3:2–4). The optative ἔλθοισαν ('may they come') is the precative optative of blessing (cf. v. 7), invoking all these blessings to descend on Joseph's head — Joseph 'glorified among his brothers,' the favored son crowned by the favor of the God of the bush.
Word-by-word analysis· 23 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καθ᾿in / according topreposition + accusative (distributive: 'in season')→ spatial or relational framingκατά + accusative: 'in / according to'; καθ᾿ ὥραν ('in season'), repeated from v. 14, frames the earth's produce as seasonally given.
ὥρανseasonAccusativeaccusative object of κατά ('in season')→ object specificationὥρα: 'season / appointed time'; here of the earth's seasonal fullness.
γῆςof earthGenitivegenitive (with πληρώσεως: 'the fullness of the earth')→ relational specificationγῆ: 'earth / land'; renders אֶרֶץ; the earth's total produce; γῆς πληρώσεως ('fullness of the earth') sums up the whole catalogue of blessing (cf. Ps 23:1 LXX, τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς).
πληρώσεωςfullnessGenitivegenitive (attributive: 'the fullness of the earth')→ relational specificationπλήρωσις: 'filling / fullness / abundance'; renders מְלֹא ('fullness'); the earth's brimming produce — the climax of the heaven/deep/heights/earth catalogue.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with δεκτά, substantival)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δεκτὰacceptable things / goodwillAccusativesubstantival adjective (subject of ἔλθοισαν: 'the acceptable things')→ object specificationδεκτός: 'acceptable / well-pleasing'; the neuter plural τὰ δεκτά ('the acceptable things / favor') renders רָצוֹן ('goodwill / favor'); here the gracious favor of the God who appeared in the bush, invoked to come upon Joseph; cognate with δέξαι (v. 11) and δεκτός (vv. 23–24).
τῷof the oneDativearticle (substantivizing ὀφθέντι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθέντιwho appearedAor Pass Part Dat Masc Sg · ὁράωsubstantival participle (possessive dative: 'of the one who appeared')→ constative aorist participle (the historical theophany at the bush)ὁράω (aor. pass. ὤφθη): 'be seen / appear'; the aorist passive participle ὁ ὀφθείς ('the one who appeared') is the LXX's standard way of speaking of a theophany; τῷ ὀφθέντι ἐν τῷ βάτῳ ('the one who appeared in the bush') refers to the LORD's self-revelation to Moses at the burning bush (Exod 3:2–4); the dative is possessive ('the goodwill belonging to him who appeared').
ἐνinpreposition + dative (place: 'in the bush')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place: 'in the bush').
τῷtheDativearticle (with βάτῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
βάτῳbushDativedative object of ἐν ('in the bush')→ sphere or referenceβάτος: 'bramble / thornbush'; renders סְנֶה (the burning bush of Exod 3); ἡ βάτος / ὁ βάτος (gender varies) is the fixed LXX term for the Sinai bush (cf. Exod 3:2–4; Mark 12:26; Acts 7:35); the allusion grounds Joseph's blessing in the God of the Exodus revelation.
ἔλθοισανmay they comeAor Act Opt 3 Pl · ἔρχομαιmain verb (precative optative of blessing)→ precative aorist optative (wish: 'may they come')ἔρχομαι: 'come'; the aorist optative ἔλθοισαν is a precative optative invoking blessing ('may [these things] come upon Joseph's head'); parallel to εἰσέλθοισαν (v. 7); the rare optative form is a marker of the poetry's elevated, liturgical register.
ἐπὶuponpreposition + accusative (direction: 'upon the head')→ spatial or relational framingἐπί + accusative: 'upon / onto'; the blessings are invoked to descend onto Joseph's head — the gesture of patriarchal blessing (cf. Gen 48:14).
κεφαλὴνheadAccusativeaccusative object of ἐπί ('upon the head of Joseph')→ object specificationκεφαλή: 'head'; renders רֹאשׁ; the head as the locus where blessing is laid; the image of blessing resting on Joseph's head (cf. Gen 49:26).
Ιωσηφof Josephgenitive of relationship (indeclinable: 'head of Joseph')→ participant identificationΙωσηφ: indeclinable; here genitive ('of Joseph').
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + genitive (position: 'upon the crown')→ spatial or relational framingἐπί + genitive: 'upon'; parallel to the preceding ἐπί-phrase, now with κορυφῆς ('crown/top').
κορυφῆςcrown / top of the headGenitivegenitive object of ἐπί ('upon the crown')→ relational specificationκορυφή: 'top / crown of the head'; renders קָדְקֹד ('crown of the head'); in synonymous parallelism with κεφαλήν ('head'); the word echoes its use for the 'tops' of the mountains and hills (v. 15) — the blessing of the heights now crowns Joseph's head.
δοξασθεὶςglorifiedAor Pass Part Nom Masc Sg · δοξάζωsubstantival/appositional participle ('the one glorified among his brothers')→ constative aorist participle (the act/state of being honored)δοξάζω: 'glorify / honor / hold in honor'; the aorist passive participle ὁ δοξασθείς ('the honored one') describes Joseph as the one exalted/honored among his brothers; renders נָזִיר ('prince / separated/consecrated one') — the LXX construes Joseph as the brother singled out for glory (cf. Gen 49:26, 'set apart from his brothers').
ἐνamongpreposition + dative (sphere: 'among brothers')→ spatial or relational framingἐν: 'among / in the midst of'; marks the sphere of Joseph's distinction — among his brothers.
ἀδελφοῖςbrothersDativedative object of ἐν ('among his brothers')→ sphere or referenceἀδελφός: 'brother'; renders אֶחָיו ('his brothers'); Joseph, glorified among the other tribes/sons of Jacob — the favored son exalted above his brethren (cf. Gen 37; 49:26).
17

πρωτότοκος ταύρου τὸ κάλλος αὐτοῦ κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα ἕως ἐπ᾿ ἄκρου γῆς αὗται μυριάδες Εφραιμ καὶ αὗται χιλιάδες Μανασση

The firstborn of a bull is his beauty, his horns are the horns of a unicorn; with them he will gore the nations together, even to the end of the earth. These are the myriads of Ephraim, and these the thousands of Manasseh.

Joseph blessing concluded: the bull-and-unicorn imagery of military mightπρωτότοκος ταύρου
v. 17 closes Joseph's blessing with vivid animal imagery of power: he is the firstborn of a bull (strength), his horns the horns of a unicorn (μονόκερως, the wild ox/rhinoceros), with which he gores the nations to the ends of the earth. The verse then names the two Joseph tribes: the myriads of Ephraim and the thousands of Manasseh — Ephraim (the younger, more numerous) listed first, as in Jacob's blessing (Gen 48:19). Martial conquest crowns the agricultural abundance.
Word-by-word analysis· 26 words
πρωτότοκοςfirstbornNominativepredicate nominative (with implied copula: 'his beauty is [as] a firstborn bull')→ participant prominenceπρωτότοκος: 'firstborn'; renders בְּכוֹר; the firstborn bull is the prime, most vigorous of the herd; an image of Joseph's preeminent strength and dignity; the same word that dominates the firstborn-plague of Exod 11.
ταύρουof a bullGenitivegenitive (partitive/attributive: 'firstborn of a bull')→ relational specificationταῦρος: 'bull / ox'; renders שׁוֹר; the bull symbolizes strength and fertility; πρωτότοκος ταύρου ('firstborn of a bull') is the LXX rendering of בְּכוֹר שׁוֹרוֹ ('his firstling bull').
τὸtheNominativearticle (with κάλλος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
κάλλοςbeauty / gloryNominativesubject ('his beauty is [as] the firstborn of a bull')→ participant prominenceκάλλος: 'beauty / excellence / glory'; renders הָדָר ('majesty / splendor'); Joseph's 'beauty/majesty' is likened to a firstling bull — an image of vigorous, dignified power.
αὐτοῦhisGenitivegenitive of possession (Joseph's beauty)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Joseph's beauty).
κέραταhornsNominativepredicate nominative ('his horns are the horns of a unicorn')→ participant prominenceκέρας: 'horn'; renders קֶרֶן; the horn is the standard biblical symbol of strength and royal power (cf. Ps 17:3 LXX; Luke 1:69, 'horn of salvation'); Joseph's horns figure his military might.
μονοκέρωτοςof a unicorn / wild oxGenitivegenitive (attributive: 'horns of a unicorn')→ relational specificationμονόκερως: 'one-horned (animal) / unicorn'; the LXX's regular rendering of רְאֵם (the wild ox / aurochs); literally 'single-horn'; an emblem of untamable, irresistible strength (cf. Num 23:22; Ps 21:22 LXX; 91:11 LXX); the 'unicorn' of older English versions.
τὰtheNominativearticle (with κέρατα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κέραταhornsNominativesubject (resumptive: 'his horns')→ participant prominenceκέρας: repeated for emphasis — 'his horns' (τὰ κέρατα αὐτοῦ), the instruments with which he gores the nations.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνwithpreposition + dative (instrument: 'with them')→ spatial or relational framingἐν + dative: instrumental ('with / by means of'), a Hebraizing use of ἐν for the instrumental beth; 'with them [the horns] he will gore.'
αὐτοῖςthemDativedative of instrument (the horns)→ participant reference or interestαὐτός: the dative refers to the horns — the instruments of goring.
ἔθνηnationsAccusativedirect object of κερατιεῖ→ object specificationἔθνος: 'nation / people / gentile'; renders עַמִּים / גּוֹיִם; the nations are the object of Joseph's goring — his military conquest of the peoples; recurs at v. 19 (Joseph/Zebulun's relation to the nations).
κερατιεῖhe will goreFut Act Indic 3 Sg · κερατίζωmain verb (Joseph's conquest)→ predictive future (assured military victory)κερατίζω: 'gore / push with the horns'; denominative from κέρας ('horn'); renders יְנַגַּח ('he will gore'); the bull-image made verbal — Joseph will toss the nations on his horns as a bull gores, conquering them to the ends of the earth.
ἅμαtogether / all at onceadverb (modifying κερατιεῖ: 'gore them all together')→ clausal contributionἅμα: 'together / at once'; renders יַחְדָּו; the nations are gored 'all together' — a sweeping, total conquest.
ἕωςas far as / even topreposition/adverb (extent: 'even to the end')→ spatial or relational framingἕως: 'until / as far as'; here marking spatial extent ('even to the end of the earth'); renders עַד; the conquest reaches the limits of the earth.
ἐπ᾿topreposition + genitive (extent: 'to the end', elided before vowel)→ spatial or relational framingἐπί + genitive: 'upon / to'; with ἕως ('as far as upon') marks the furthest extent — the end of the earth.
ἄκρουend / extremityGenitivegenitive object of ἐπί ('to the end of the earth')→ relational specificationἄκρον: 'tip / extremity / end'; renders אֶפֶס / קְצֵה ('end'); ἄκρου γῆς ('the end of the earth') is a standard idiom for the remotest limits (cf. Acts 1:8); Joseph's reach is universal.
γῆςof earthGenitivegenitive (with ἄκρου: 'the end of the earth')→ relational specificationγῆ: 'earth'; here in the idiom 'the end of the earth' marking universal scope.
αὗταιtheseNominativedemonstrative pronoun (subject: 'these are the myriads')→ participant referenceοὗτος (fem. pl. αὗται): the demonstrative agrees with μυριάδες ('myriads'); points to Ephraim's vast numbers.
μυριάδεςmyriads / ten-thousandsNominativepredicate nominative ('these are the myriads of Ephraim')→ participant prominenceμυριάς: 'ten thousand / myriad'; renders רִבְבוֹת; the 'myriads of Ephraim' express the tribe's great multitude; Ephraim (the younger) named first and with the larger number, as Jacob foretold (Gen 48:19); cf. μυριάσιν at v. 2.
Εφραιμof Ephraimgenitive of relationship (indeclinable: 'myriads of Ephraim')→ participant identificationΕφραιμ: transliteration of Hebrew אֶפְרַיִם; indeclinable; Joseph's younger son, whom Jacob blessed above Manasseh; the dominant northern tribe; here genitive.
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὗταιtheseNominativedemonstrative pronoun (subject: 'these are the thousands')→ participant referenceοὗτος (fem. pl.): parallel to the first αὗται; points to Manasseh's numbers.
χιλιάδεςthousandsNominativepredicate nominative ('these the thousands of Manasseh')→ participant prominenceχιλιάς: 'thousand'; renders אַלְפֵי; the 'thousands of Manasseh' parallel the 'myriads of Ephraim'; the descending number (myriads // thousands) reflects Ephraim's precedence over the elder Manasseh.
Μανασσηof Manassehgenitive of relationship (indeclinable: 'thousands of Manasseh')→ participant identificationΜανασση: transliteration of Hebrew מְנַשֶּׁה; indeclinable; Joseph's elder son; the tribe settled on both sides of the Jordan; here genitive, closing the Joseph blessing.
18

καὶ τῷ Ζαβουλων εἶπεν εὐφράνθητι Ζαβουλων ἐν ἐξοδίᾳ σου καί Ισσαχαρ ἐν τοῖς σκηνώμασιν αὐτοῦ

And to Zebulun he said: Rejoice, Zebulun, in your going out, and Issachar in his tents.

Joint blessing of Zebulun and Issachar (vv. 18–19)καὶ τῷ Ζαβουλων εἶπεν
Zebulun and Issachar share a single blessing (vv. 18–19). v. 18 is a call to rejoice, set in antithetical-complementary parallelism: Zebulun ἐν ἐξοδίᾳ ('in his going out' — seafaring, trade, the active life abroad) and Issachar ἐν τοῖς σκηνώμασιν ('in his tents' — the settled, agrarian life at home). The two tribes, geographically neighbors, are blessed in their complementary modes of life.
Word-by-word analysis· 15 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Ζαβουλων)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΖαβουλωνZebulundative (indeclinable: recipient of the pronouncement)→ participant referenceΖαβουλων: transliteration of Hebrew זְבוּלֻן; indeclinable; the tenth son of Jacob (sixth of Leah); the tribe associated with the sea and trade (cf. Gen 49:13).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring blessing-formula.
εὐφράνθητιrejoiceAor Pass Impv 2 Sg · εὐφραίνωmain verb (imperative of blessing addressed to Zebulun)→ ingressive aorist imperative (call to rejoice)εὐφραίνω (pass. 'be glad / rejoice'): renders שְׂמַח ('rejoice'); the deponent-passive imperative εὐφράνθητι ('be glad / rejoice') is a call to joyful celebration; the blessing of Zebulun and Issachar is framed as an invitation to gladness in their respective callings.
ΖαβουλωνZebulunvocative (indeclinable: direct address)→ participant identificationΖαβουλων: indeclinable; here vocative ('O Zebulun') in direct address.
ἐνinpreposition + dative (sphere: 'in your going out')→ spatial or relational framingἐν: 'in'; marks the sphere of Zebulun's rejoicing — his outgoing/seafaring life.
ἐξοδίᾳgoing out / journeyingDativedative object of ἐν ('in your going out')→ sphere or referenceἐξοδία: 'going out / departure / expedition'; renders צֵאת ('going out'); refers to Zebulun's outward activity — voyages, trade, military campaigns; contrasted with Issachar's 'tents' (the settled life); the cognate ἔξοδος named the Exodus.
σουyourGenitivegenitive of possession (Zebulun's going out)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Zebulun's going out).
καίandcoordinate conjunction (joining Issachar)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσσαχαρIssacharvocative/subject (indeclinable: 'and [rejoice], Issachar')→ participant identificationΙσσαχαρ: transliteration of Hebrew יִשָּׂשכָר; indeclinable; the ninth son of Jacob (fifth of Leah); the agrarian tribe (cf. Gen 49:14–15, 'a strong donkey couching between the sheepfolds'); paired with Zebulun, his shares in the call to rejoice.
ἐνinpreposition + dative (sphere: 'in his tents')→ spatial or relational framingἐν: 'in'; marks the sphere of Issachar's rejoicing — his settled, domestic life.
τοῖςthe / hisDativearticle (with σκηνώμασιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνώμασινtents / dwellingsDativedative object of ἐν ('in his tents')→ sphere or referenceσκήνωμα: 'tent / dwelling / encampment'; renders אֹהֶל; Issachar's 'tents' represent the settled, agrarian, domestic life — contrasted with Zebulun's outgoing seafaring (ἐξοδία); cognate with κατασκηνόω (vv. 12, 28).
αὐτοῦhisGenitivegenitive of possession (Issachar's tents)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Issachar's tents).
19

ἔθνη ἐξολεθρεύσουσιν καὶ ἐπικαλέσεσθε ἐκεῖ καὶ θύσετε θυσίαν δικαιοσύνης ὅτι πλοῦτος θαλάσσης θηλάσει σε καὶ ἐμπόρια παράλιον κατοικούντων

They will utterly destroy nations, and you will call upon him there, and you will offer a sacrifice of righteousness; for the wealth of the sea will suckle you, and the trading-places of those who dwell along the coast.

Zebulun/Issachar blessing concluded: worship and the wealth of the seaἔθνη ἐξολεθρεύσουσιν
v. 19 completes the Zebulun/Issachar blessing with cult and commerce: they destroy nations, summon peoples to worship at a sacred place ('there' — perhaps Mount Tabor), and offer 'sacrifices of righteousness.' The basis (ὅτι, 'for') is their maritime wealth: the sea will 'suckle' them (θηλάσει, a vivid nursing image) and the coastal trading-stations enrich them. Worship and prosperity are joined.
Word-by-word analysis· 18 words
ἔθνηnationsAccusativedirect object of ἐξολεθρεύσουσιν→ object specificationἔθνος: 'nation / people'; renders עַמִּים; the nations are the object of the tribes' victory; or, by another construal, the nations are summoned to the mountain to worship (cf. the following 'call upon').
ἐξολεθρεύσουσινthey will utterly destroyFut Act Indic 3 Pl · ἐξολεθρεύωmain verb (the tribes' conquest of nations)→ predictive future (assured destruction)ἐξολεθρεύω: 'destroy utterly / exterminate'; the compound ἐξ- intensifies; renders the herem-vocabulary (יַשְׁמִידוּ / כָּרַת); a strong LXX term for total destruction; here the subject is Zebulun and Issachar, who annihilate hostile nations.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπικαλέσεσθεyou will call uponFut Mid Indic 2 Pl · ἐπικαλέωmain verb (shift to 2nd person plural: the tribes' worship)→ predictive future (act of invocation)ἐπικαλέω (mid. 'call upon / invoke'): renders יִקְרְאוּ; the middle ἐπικαλέσεσθε ('you will call upon [God]') denotes the invocation of the divine name in worship; the abrupt shift to 2nd person plural addresses the tribes directly; 'there' (ἐκεῖ) points to a cultic site (traditionally Mount Tabor).
ἐκεῖthereadverb of place (the place of worship)→ adverbial qualificationἐκεῖ: 'there'; renders שָׁם; points to a specific sacred place where the tribes gather to worship — traditionally identified with Mount Tabor on Zebulun/Issachar's border.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θύσετεyou will sacrificeFut Act Indic 2 Pl · θύωmain verb (the tribes' sacrifice)→ predictive future (cultic act)θύω: 'sacrifice / slaughter (for offering)'; renders יִזְבְּחוּ; the cognate-accusative θύσετε θυσίαν ('sacrifice a sacrifice') is a Hebraism; the tribes offer right sacrifices at the sacred place.
θυσίανsacrificeAccusativecognate accusative object of θύσετε→ object specificationθυσία: 'sacrifice / offering'; renders זֶבַח; the cognate accusative with θύσετε intensifies the cultic act; θυσία δικαιοσύνης ('sacrifice of righteousness') is a fixed phrase for rightly offered, acceptable sacrifice (cf. Ps 4:6 LXX; 50:21 LXX).
δικαιοσύνηςof righteousnessGenitivegenitive of quality ('sacrifice of righteousness')→ relational specificationδικαιοσύνη: 'righteousness / justice'; renders צֶדֶק; 'sacrifices of righteousness' are offerings made in right covenant relationship, properly and sincerely (cf. Ps 4:6; 50:21 LXX); a key Pauline term elsewhere.
ὅτιfor / becausecausal conjunction (introducing the ground of the blessing)→ discourse linkage or contrastὅτι: 'because / for'; renders כִּי; introduces the reason for the tribes' prosperity and worship — their wealth from the sea.
πλοῦτοςwealthNominativesubject of θηλάσει→ participant prominenceπλοῦτος: 'wealth / riches'; renders שֶׁפַע ('abundance'); the abundance of the sea (fishing, trade, shipping) is the source of Zebulun/Issachar's prosperity.
θαλάσσηςof the seaGenitivegenitive (subjective/source: 'wealth of the sea')→ relational specificationθάλασσα: 'sea'; renders יָם; the sea as the source of the tribes' wealth — their maritime location yields trade and fishing; recurs at v. 23 (Naphtali inherits 'sea').
θηλάσειwill suckle / will nurseFut Act Indic 3 Sg · θηλάζωmain verb (the sea nourishing the tribes)→ predictive future (sustained nourishment)θηλάζω: 'suckle / give suck / nurse'; renders יִינָקוּ ('they will suck'); a vivid maternal image — the sea will nurse the tribes at its breast, supplying their needs as a mother nourishes an infant; the wealth of the sea is life-sustaining bounty.
σεyouAccusativedirect object of θηλάσει (the tribe nourished)→ participant referenceσύ (acc. σε): the tribe (Zebulun/Issachar) as the one nursed by the sea's wealth.
καὶandcoordinate conjunction (second subject of θηλάσει)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμπόριαtrading-places / marketsNominativesubject (coordinate with πλοῦτος: 'and the markets ... [will suckle you]')→ participant prominenceἐμπόριον: 'trading-place / market / emporium'; renders סְחֹר ('merchandise / trade'); the coastal trading-stations are a second source of wealth alongside the sea's bounty; cognate with ἔμπορος ('merchant').
παράλιονcoast / seacoastAccusativeaccusative object of κατοικούντων ('those dwelling [on] the coast')→ object specificationπαράλιος: 'beside the sea / coastal'; the substantivized τὸ παράλιον = 'the seacoast'; renders חוֹף ('shore'); object of the participle κατοικούντων ('those who inhabit the coast'); the coastal dwellers' commerce enriches the tribes.
κατοικούντωνof those who dwellPres Act Part Gen Masc Pl · κατοικέωsubstantival participle (genitive: 'of those dwelling [on] the coast')→ durative present participle (settled habitation)κατοικέω: 'dwell / inhabit / settle'; the present participle κατοικούντων ('those who dwell') describes the coastal inhabitants whose trading-stations (ἐμπόρια) enrich the tribes; renders the Hebrew participle of dwelling; the genitive is possessive ('the markets of the coastal dwellers').
20

καὶ τῷ Γαδ εἶπεν εὐλογημένος ἐμπλατύνων Γαδ ὡς λέων ἀνεπαύσατο συντρίψας βραχίονα καὶ ἄρχοντα

And to Gad he said: Blessed is he who enlarges Gad; like a lion he settled down, having broken the arm and the ruler.

Blessing of Gad (vv. 20–21)καὶ τῷ Γαδ εἶπεν
Gad's blessing (vv. 20–21) opens with a benediction on the one who 'enlarges' Gad's territory (the Transjordan tribe with broad pasturelands). The lion-imagery — Gad couches like a lion, having torn the arm and the head/ruler of his prey — depicts him as a fierce, victorious warrior at rest after the kill. The participles ἐμπλατύνων and συντρίψας frame the blessing with images of expansion and conquest.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Γαδ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΓαδGaddative (indeclinable: recipient of the pronouncement)→ participant referenceΓαδ: transliteration of Hebrew גָּד; indeclinable; the seventh son of Jacob (by Zilpah); the Transjordan tribe of broad pasturelands and fierce warriors (cf. 1 Chron 12:8).
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring blessing-formula.
εὐλογημένοςblessedPerf Pass Part Nom Masc Sg · εὐλογέωpredicate participle (benediction: 'blessed is he who enlarges Gad')→ resultative perfect participle (a state of having been blessed)εὐλογέω: 'bless'; the perfect passive participle εὐλογημένος ('blessed [is]') opens the benediction; renders בָּרוּךְ ('blessed'); the blessing falls on the one (God) who enlarges Gad's borders; cognate with εὐλογία (v. 1) and εὐλογητός (v. 24).
ἐμπλατύνωνthe one who enlargesPres Act Part Nom Masc Sg · ἐμπλατύνωsubstantival participle (subject: 'he who enlarges Gad')→ durative present participle (ongoing enlargement)ἐμπλατύνω: 'make broad / enlarge / give room'; renders מַרְחִיב ('the one who enlarges'); refers to God who broadens Gad's territory — the Transjordan pasturelands; the participle may be the subject of εὐλογημένος ('blessed is he who enlarges Gad').
ΓαδGaddirect object of ἐμπλατύνων (indeclinable: 'enlarging Gad')→ participant identificationΓαδ: indeclinable; here the object of ἐμπλατύνων — the tribe whose territory is broadened.
ὡςlike / ascomparative particle ('like a lion')→ discourse linkage or contrastὡς: 'as / like'; introduces the lion-simile; renders כְּ ('like'); Gad is compared to a lion resting after the kill.
λέωνlionNominativepredicate nominative (in the simile: 'like a lion')→ participant prominenceλέων: 'lion'; renders לָבִיא ('lioness / lion'); the lion symbolizes ferocity and royal strength; Gad as a couching lion recalls Judah (Gen 49:9) and anticipates Dan (v. 22); a recurring image in the tribal blessings.
ἀνεπαύσατοhe settled down / restedAor Mid Indic 3 Sg · ἀναπαύωmain verb (Gad at rest like a lion)→ constative aorist (the act of couching after the kill)ἀναπαύω (mid. 'rest / repose'): renders שָׁכֵן ('he dwells') or the image of couching; the middle ἀνεπαύσατο ('he lay down / took his rest') depicts Gad as a lion reclining after a successful hunt — at ease in dominant security.
συντρίψαςhaving broken / crushedAor Act Part Nom Masc Sg · συντρίβωcircumstantial participle (attendant/antecedent: 'having broken the arm')→ constative aorist participle (completed act of crushing)συντρίβω: 'shatter / crush / break in pieces'; renders טָרַף ('tear / rend, of a beast'); the aorist participle describes the lion's having torn its prey before resting; Gad crushes 'the arm and the ruler' — both the strength and the leadership of his enemies.
βραχίοναarmAccusativedirect object of συντρίψας→ object specificationβραχίων: 'arm'; renders זְרוֹעַ; the arm is the symbol of strength/power; to break the arm is to destroy the enemy's might; the same noun (βραχιόνων) recurs climactically at v. 27 ('the everlasting arms').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄρχονταrulerAccusativedirect object of συντρίψας (coordinate with βραχίονα)→ object specificationἄρχων: 'ruler / chief / prince'; renders קָדְקֹד ('crown of the head / chief'); Gad crushes both the arm (strength) and the ruler (leadership/head) of his foes — total victory over their power and command; cf. ἄρχων of the LORD (v. 5).
21

καὶ εἶδεν ἀπαρχὴν αὐτοῦ ὅτι ἐκεῖ ἐμερίσθη γῆ ἀρχόντων συνηγμένων ἅμα ἀρχηγοῖς λαῶν δικαιοσύνην κύριος ἐποίησεν καὶ κρίσιν αὐτοῦ μετὰ Ισραηλ

And he saw his firstfruits, for there a ruler's land was apportioned; the rulers of the peoples were gathered together. The LORD wrought righteousness, and his judgment with Israel.

Gad blessing concluded: his portion and the LORD's righteousnessκαὶ εἶδεν ἀπαρχὴν αὐτοῦ
v. 21 closes Gad's blessing with a notoriously difficult Hebrew Vorlage. Gad 'saw his firstfruits' (ἀπαρχή — his choice Transjordan allotment, chosen first; cf. Num 32) where a ruler's land was apportioned. The verse ends with a theological summary: the LORD 'wrought righteousness and his judgment with Israel' — Gad's faithful crossing-over with the tribes to take the land is commended as covenant righteousness.
Word-by-word analysis· 21 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (Gad's seeing/choosing his portion)→ constative aorist (the act of selecting/regarding)ὁράω (aor. εἶδεν): 'see / look at / select'; renders וַיַּרְא ('and he saw / provided'); Gad 'saw [for himself] the firstfruits' — i.e., he chose the best/first portion of land (the fertile Transjordan, Num 32); the verb can carry the sense of 'selecting on sight.'
ἀπαρχὴνfirstfruits / first portionAccusativedirect object of εἶδεν→ object specificationἀπαρχή: 'firstfruits / first/choice portion'; renders רֵאשִׁית ('beginning / first / choicest'); Gad's 'firstfruits' is his choice allotment east of the Jordan, claimed first (Num 32:1–5); the term elsewhere denotes the first/best given to God (Rom 8:23; 11:16).
αὐτοῦhisGenitivegenitive of possession (Gad's firstfruits)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Gad's firstfruits).
ὅτιfor / becausecausal conjunction (introducing the reason)→ discourse linkage or contrastὅτι: 'for / because'; renders כִּי; introduces the reason Gad chose this portion — there a ruler's land was reserved.
ἐκεῖthereadverb of place (the Transjordan allotment)→ adverbial qualificationἐκεῖ: 'there'; renders שָׁם; points to Gad's territory east of the Jordan where the leader's portion lay.
ἐμερίσθηwas apportionedAor Pass Indic 3 Sg · μερίζωmain verb of the ὅτι-clause (the dividing of the land)→ constative aorist passive (the act of allotment)μερίζω: 'divide / apportion / distribute'; renders חֻלַּק / סָפוּן ('was apportioned / reserved'); the passive ἐμερίσθη describes the allotment of the ruler's land to Gad; the verb of dividing inheritance (cf. κληρονομία).
γῆlandNominativesubject of ἐμερίσθη ('a land was apportioned')→ participant prominenceγῆ: 'land / territory'; renders חֶלְקַת ('portion of'); the land allotted as Gad's inheritance; γῆ ἀρχόντων ('a ruler's/commander's land') reflects Gad's status as a warrior-leader tribe.
ἀρχόντωνof rulers / of a commanderGenitivegenitive (attributive: 'land of rulers / the commander's portion')→ relational specificationἄρχων: 'ruler / commander'; renders מְחֹקֵק ('commander / lawgiver / ruler's portion'); the 'land of rulers' is the leader's reserved portion; the same noun (ἄρχων / ἄρχοντες) ties this verse to v. 5 (the gathered rulers) and the following ἀρχηγοῖς.
συνηγμένωνbeing gatheredPerf Pass Part Gen Masc Pl · συνάγωattributive/genitive-absolute participle ('the rulers being gathered')→ resultative perfect participle (a state of assembly)συνάγω: 'gather together / assemble'; the perfect passive participle συνηγμένων describes the rulers/leaders gathered together (with the people's chiefs); echoes συναχθέντων ἀρχόντων of v. 5 — the gathering of the leaders, here in connection with Gad's participation in the conquest.
ἅμαtogetheradverb (modifying the gathering: 'together with')→ clausal contributionἅμα: 'together / at the same time'; renders יַחַד; the leaders gathered together with the chiefs of the peoples; cf. v. 5.
ἀρχηγοῖςwith the chiefs / leadersDativedative of accompaniment (with ἅμα: 'together with the chiefs')→ sphere or referenceἀρχηγός: 'leader / chief / founder / originator'; renders רָאשֵׁי ('heads / leaders'); the chiefs of the peoples gathered with the rulers; the word is christologically significant elsewhere (ἀρχηγὸς τῆς σωτηρίας, Heb 2:10; ἀρχηγὸς τῆς ζωῆς, Acts 3:15).
λαῶνof peoplesGenitivegenitive (attributive: 'chiefs of peoples')→ relational specificationλαός: 'people'; the genitive plural λαῶν ('of peoples') designates the tribes whose chiefs are gathered; echoes ἀρχόντων λαῶν of v. 5.
δικαιοσύνηνrighteousnessAccusativedirect object of ἐποίησεν→ object specificationδικαιοσύνη: 'righteousness / justice'; renders צִדְקַת ('righteousness of'); 'the LORD wrought righteousness' — God's saving justice enacted with/for Israel; the same noun as θυσίαν δικαιοσύνης (v. 19); the phrase δικαιοσύνην … ἐποίησεν is significant for biblical righteousness-theology.
κύριοςthe LORDNominativesubject of ἐποίησεν→ participant prominenceκύριος: the Tetragrammaton; the LORD is the subject of the closing theological summary — he is the one who performs righteousness and judgment with Israel.
ἐποίησενhe wrought / didAor Act Indic 3 Sg · ποιέωmain verb (the LORD's act of righteousness)→ constative aorist (accomplished divine act)ποιέω: 'do / make / perform'; renders עָשָׂה; 'the LORD did righteousness' — God enacted his saving justice; the aorist views it as an accomplished deed on Israel's behalf.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κρίσινjudgmentAccusativedirect object (coordinate with δικαιοσύνην: 'and his judgment')→ object specificationκρίσις: 'judgment / justice / decision'; renders מִשְׁפָּט ('judgment / ordinance'); 'his judgment with Israel' parallels 'righteousness' — the LORD's just decrees enacted in covenant with Israel; the righteousness/judgment pair is a standard hendiadys for God's saving justice.
αὐτοῦhisGenitivegenitive of possession (the LORD's judgment)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's judgment).
μετὰwithpreposition + genitive (accompaniment: 'with Israel')→ spatial or relational framingμετά + genitive: 'with / among'; the LORD's judgment is exercised 'with Israel' — in covenant partnership with his people.
ΙσραηλIsraelgenitive object of μετά (indeclinable: 'with Israel')→ participant identificationΙσραηλ: indeclinable; here genitive with μετά; Israel as the people with whom the LORD enacts his righteous judgment — the theological climax of Gad's blessing.
22

καὶ τῷ Δαν εἶπεν Δαν σκύμνος λέοντος καὶ ἐκπηδήσεται ἐκ τοῦ Βασαν

And to Dan he said: Dan is a lion's whelp, and he will leap out from Bashan.

Blessing of Dan (v. 22)καὶ τῷ Δαν εἶπεν
Dan's terse blessing employs lion-imagery: he is a 'lion's whelp' (σκύμνος λέοντος) who leaps out from Bashan. The image is of a young, vigorous predator springing to attack — Dan's martial energy. (In the LXX Dan leaps 'from Bashan' rather than 'from' it as elsewhere; the imagery of the springing young lion recalls Judah, Gen 49:9, and Gad, v. 20.)
Word-by-word analysis· 12 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Δαν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΔανDandative (indeclinable: recipient of the pronouncement)→ participant referenceΔαν: transliteration of Hebrew דָּן; indeclinable; the fifth son of Jacob (by Bilhah); the tribe that migrated north near Bashan; cf. Gen 49:17 ('Dan a serpent by the way').
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring blessing-formula.
ΔανDansubject of the nominal clause (indeclinable: 'Dan [is] a lion's whelp')→ participant identificationΔαν: indeclinable; here the subject of the predicate-nominative clause.
σκύμνοςwhelp / young lionNominativepredicate nominative ('Dan is a whelp')→ participant prominenceσκύμνος: 'cub / whelp (esp. of a lion)'; renders גּוּר ('whelp / cub'); σκύμνος λέοντος ('a lion's whelp') depicts Dan as a young, vigorous lion ready to spring; the image of fierce, agile strength.
λέοντοςof a lionGenitivegenitive (attributive: 'whelp of a lion')→ relational specificationλέων: 'lion'; renders אַרְיֵה; the lion-imagery, repeated from Gad (v. 20), characterizes Dan as a young predator of fierce energy.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκπηδήσεταιhe will leap outFut Mid Indic 3 Sg · ἐκπηδάωmain verb (Dan's springing attack)→ predictive future (the leaping-out as characteristic action)ἐκπηδάω: 'leap out / spring forth / rush out'; the compound ἐκ- marks the outward bound; renders יְזַנֵּק ('he leaps'); the young lion springs out from Bashan to seize its prey — Dan's swift, aggressive movement (cf. the tribe's northern expedition, Judg 18).
ἐκfrom / out ofpreposition + genitive (source: 'out of Bashan')→ spatial or relational framingἐκ: 'out of / from'; marks Bashan as the place from which Dan leaps.
τοῦtheGenitivearticle (with Βασαν, marking it as governed by ἐκ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒασανBashangenitive object of ἐκ (indeclinable place name, with article)→ participant identificationΒασαν: transliteration of Hebrew בָּשָׁן; indeclinable (here with the article τοῦ); the fertile region east of the Jordan and north of Gilead, famed for its bulls, oaks, and pastures (cf. Ps 21:13 LXX; Amos 4:1); Dan, having migrated north, leaps out from this region.
23

καὶ τῷ Νεφθαλι εἶπεν Νεφθαλι πλησμονὴ δεκτῶν καὶ ἐμπλησθήτω εὐλογίαν παρὰ κυρίου θάλασσαν καὶ λίβα κληρονομήσει

And to Naphtali he said: Naphtali has fullness of acceptable things; and let him be filled with blessing from the LORD; he will inherit the sea and the southwest.

Blessing of Naphtali (v. 23)καὶ τῷ Νεφθαλι εἶπεν
Naphtali's blessing is one of satiety: he has 'fullness of acceptable things' (πλησμονὴ δεκτῶν, echoing the δεκτά of v. 16 and δέξαι of v. 11), and the jussive ἐμπλησθήτω prays that he be filled with the LORD's blessing. He inherits 'sea and southwest' — his territory by the Sea of Galilee and the warm southern lands; an image of complete, blessed sufficiency.
Word-by-word analysis· 16 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Νεφθαλι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΝεφθαλιNaphtalidative (indeclinable: recipient of the pronouncement)→ participant referenceΝεφθαλι: transliteration of Hebrew נַפְתָּלִי; indeclinable; the sixth son of Jacob (by Bilhah); the tribe settled in the fertile region west and north of the Sea of Galilee (cf. Gen 49:21; Isa 8:23, later 'Galilee of the nations').
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the recurring blessing-formula.
ΝεφθαλιNaphtalisubject of the nominal clause (indeclinable: 'Naphtali [has] fullness')→ participant identificationΝεφθαλι: indeclinable; here subject of the nominal clause predicating his 'fullness of acceptable things.'
πλησμονὴfullness / satietyNominativepredicate nominative ('Naphtali [is] a fullness of acceptable things')→ participant prominenceπλησμονή: 'fullness / satiety / abundance'; renders שְׂבַע ('satisfaction / abundance'); Naphtali enjoys an abundance of good things; cognate with ἐμπλησθήτω in the same verse — the satiety-theme is doubled.
δεκτῶνof acceptable thingsGenitivegenitive (objective/partitive: 'fullness of acceptable things')→ relational specificationδεκτός: 'acceptable / well-pleasing'; the neuter plural substantive τὰ δεκτά ('acceptable things / good gifts'); renders רָצוֹן ('favor / goodwill'); Naphtali is full of the LORD's favor and good gifts; echoes τὰ δεκτά (v. 16) and anticipates δεκτός (v. 24).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμπλησθήτωlet him be filledAor Pass Impv 3 Sg · ἐμπίμπλημιmain verb (jussive of blessing)→ ingressive aorist imperative (wish: 'let him be filled')ἐμπίμπλημι (pass. 'be filled / satisfied'): renders שְׂבַע / מָלֵא; the third-person imperative ἐμπλησθήτω ('let him be filled') is a jussive of blessing — may Naphtali be filled full with the LORD's blessing; cognate with πλησμονή, intensifying the satiety-motif.
εὐλογίανblessingAccusativeaccusative of content (with ἐμπλησθήτω: 'filled with blessing')→ object specificationεὐλογία: 'blessing'; renders בְּרָכָה; the content with which Naphtali is to be filled; the accusative of the thing filled is a Hebraizing construction; cognate with εὐλογέω (vv. 1, 11), εὐλογημένος (v. 20), εὐλογητός (v. 24).
παρὰfrompreposition + genitive (source: 'from the LORD')→ spatial or relational framingπαρά + genitive: 'from (the side of) / from'; marks the LORD as the source of the blessing with which Naphtali is filled.
κυρίουthe LORDGenitivegenitive object of παρά ('from the LORD')→ relational specificationκύριος: the Tetragrammaton; the divine source of Naphtali's blessing — the blessing comes from YHWH himself.
θάλασσανseaAccusativedirect object of κληρονομήσει→ object specificationθάλασσα: 'sea'; renders יָם ('sea / west'); 'the sea' is Naphtali's inheritance — the Sea of Galilee bordering his territory (and possibly 'the west'); cf. v. 19 (Zebulun and the sea's wealth).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λίβαsouthwest / southAccusativedirect object of κληρονομήσει (coordinate with θάλασσαν)→ object specificationλίψ (acc. λίβα): 'the southwest (wind) / the south'; renders דָּרוֹם ('south'); 'the sea and the south(west)' define the extent of Naphtali's inheritance; λίψ is the LXX's standard term for the southwest quarter/direction.
κληρονομήσειhe will inheritFut Act Indic 3 Sg · κληρονομέωmain verb (Naphtali's inheritance of land)→ predictive future (assured possession)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ ('possess / inherit'); the future expresses Naphtali's secure possession of his allotted land (sea and south); cognate with κληρονομία ('inheritance', v. 4) — the land-as-inheritance theme of the whole poem.
24

καὶ τῷ Ασηρ εἶπεν εὐλογητὸς ἀπὸ τέκνων Ασηρ καὶ ἔσται δεκτὸς τοῖς ἀδελφοῖς αὐτοῦ βάψει ἐν ἐλαίῳ τὸν πόδα αὐτοῦ

And to Asher he said: Asher is blessed above the children; and he will be acceptable to his brothers; he will dip his foot in oil.

Blessing of Asher (vv. 24–25): the last and most prosperous tribeκαὶ τῷ Ασηρ εἶπεν
Asher's blessing (vv. 24–25), the last of the tribes, plays on his name (אָשֵׁר, 'happy/blessed'): he is εὐλογητός ('blessed above the children'), acceptable (δεκτός) to his brothers, and so prosperous in olive-rich territory that he 'dips his foot in oil' — an image of overflowing abundance. The δεκτός echoes the favor-vocabulary of vv. 11, 16, 23.
Word-by-word analysis· 20 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Ασηρ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑσηρAsherdative (indeclinable: recipient of the pronouncement)→ participant referenceΑσηρ: transliteration of Hebrew אָשֵׁר ('happy / blessed'); indeclinable; the eighth son of Jacob (by Zilpah); the tribe of the fertile, olive-rich coastal plain of western Galilee (cf. Gen 49:20, 'his bread shall be rich').
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (blessing-formula)→ constative aoristλέγω: the final occurrence of the recurring blessing-formula.
εὐλογητὸςblessedNominativepredicate adjective ('Asher is blessed')→ participant prominenceεὐλογητός: 'blessed / worthy of blessing'; renders בָּרוּךְ; the verbal adjective plays on Asher's name (אָשֵׁר, 'happy/blessed'); cognate with εὐλογία/εὐλογέω (the chapter's keyword); εὐλογητός is the term reserved especially for blessing addressed to/about persons and God (cf. εὐλογητὸς ὁ θεός, 2 Cor 1:3).
ἀπὸabove / among / more thanpreposition + genitive (comparative Hebraism: 'blessed above the children')→ spatial or relational framingἀπό: here in a comparative sense ('more than / above'), a Hebraism rendering מִן ('from / more than'); εὐλογητὸς ἀπὸ τέκνων = 'blessed above [the other] children/sons' — Asher most favored of Jacob's sons.
τέκνωνchildren / sonsGenitivegenitive of comparison (with comparative ἀπό: 'above the children')→ relational specificationτέκνον: 'child / son'; renders בָּנִים ('sons'); the 'children' are Jacob's other sons/the other tribes, above whom Asher is blessed; the comparative construction extols Asher's special favor.
ΑσηρAshersubject (indeclinable: 'Asher [is] blessed')→ participant identificationΑσηρ: indeclinable; here the subject named after the predicate adjective εὐλογητός — 'blessed above the children [is] Asher.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιhe will beFut Mid Indic 3 Sg · εἰμίcopula (predicating δεκτός: 'he will be acceptable')→ predictive future (assured acceptance)εἰμί: 'be'; the future ἔσται with the predicate δεκτός declares Asher's standing acceptance among his brothers.
δεκτὸςacceptable / favoredNominativepredicate adjective (with ἔσται: 'he will be acceptable')→ participant prominenceδεκτός: 'acceptable / welcome / pleasing'; renders רָצוּי ('favored / accepted'); Asher is welcome and esteemed among his brother-tribes; echoes δεκτά (vv. 16, 23) and δέξαι (v. 11) — the favor/acceptance vocabulary that threads through the blessings.
τοῖςto the / to hisDativearticle (with ἀδελφοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῖςbrothersDativedative (of persons to whom acceptable: 'acceptable to his brothers')→ sphere or referenceἀδελφός: 'brother'; renders אֶחָיו ('his brothers'); the other tribes among whom Asher is esteemed; cf. v. 16 (Joseph glorified among his brothers).
αὐτοῦhisGenitivegenitive of possession (Asher's brothers)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Asher's brothers).
βάψειhe will dipFut Act Indic 3 Sg · βάπτωmain verb (the image of overflowing oil)→ predictive future (characteristic abundance)βάπτω: 'dip / immerse'; renders טָבַל ('dip'); the image 'he will dip his foot in oil' depicts such an abundance of olive oil that Asher can bathe his feet in it — overflowing prosperity in the olive-rich territory; βάπτω is the simplex of βαπτίζω.
ἐνinpreposition + dative (instrument/place: 'in oil')→ spatial or relational framingἐν + dative: 'in'; locates the dipping — the foot is plunged into oil.
ἐλαίῳoilDativedative object of ἐν ('in oil')→ sphere or referenceἔλαιον: 'olive oil'; renders שֶׁמֶן; oil signifies fertility, wealth, and joy; Asher's territory was noted for its olive groves; to dip the foot in oil is a hyperbole of superabundance.
τὸνthe / hisAccusativearticle (with πόδα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πόδαfootAccusativedirect object of βάψει ('he will dip his foot')→ object specificationπούς: 'foot'; renders רֶגֶל; the foot dipped in oil — an image of luxuriant abundance, the ground itself flowing with the wealth of olives.
αὐτοῦhisGenitivegenitive of possession (Asher's foot)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Asher's foot).
25

σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται καὶ ὡς αἱ ἡμέραι σου ἡ ἰσχύς σου

Iron and bronze will be his sandal, and as your days, so will be your strength.

Asher blessing concluded: strength to match his daysσίδηρος καὶ χαλκὸς
v. 25 closes Asher's blessing — and the tribal series — with two images of enduring strength: his sandal of iron and bronze (firm footing, metal-rich territory, or military might) and the proverbial blessing 'as your days, so your strength' (ὡς αἱ ἡμέραι σου ἡ ἰσχύς σου), i.e., strength sufficient for every day of life, undiminished by age. The abrupt shift to 2nd person ('your') addresses Asher directly in the closing benediction.
Word-by-word analysis· 15 words
σίδηροςironNominativesubject (with χαλκός: 'iron and bronze')→ participant prominenceσίδηρος: 'iron'; renders בַּרְזֶל; iron with bronze symbolizes hardness, durability, and (perhaps) the mineral wealth or military strength of Asher's territory; 'iron and bronze [will be] his sandal' = firm, invincible footing.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χαλκὸςbronze / copperNominativesubject (coordinate with σίδηρος)→ participant prominenceχαλκός: 'bronze / copper'; renders נְחֹשֶׁת; paired with iron as a symbol of strength and durability; the iron-and-bronze sandal images Asher's secure, unbreakable foundation.
τὸtheNominativearticle (with ὑπόδημα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπόδημαsandal / footwearNominativepredicate nominative ('iron and bronze will be his sandal')→ participant prominenceὑπόδημα: 'sandal / shoe'; renders מִנְעָל ('bolt / sandal'); 'his sandal of iron and bronze' suggests either firm, protected footing, metal-rich land, or military readiness; the sandal that never wears out — enduring strength for the journey.
αὐτοῦhisGenitivegenitive of possession (Asher's sandal)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Asher's sandal).
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίcopula (with the predicate ὑπόδημα)→ predictive future (assured condition)εἰμί: 'be'; the future ἔσται predicates the iron-and-bronze sandal of Asher — his enduring strength.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡςas / likecomparative particle ('as your days, so your strength')→ discourse linkage or contrastὡς: 'as / like'; renders כְּ; introduces the proverbial comparison — strength proportioned to the length of one's days.
αἱtheNominativearticle (with ἡμέραι)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραιdaysNominativesubject of the comparative clause ('as your days')→ participant prominenceἡμέρα: 'day'; renders יוֹם; 'your days' = the days of one's life; the proverb 'as your days, so your strength' promises strength undiminished through all of life's days; an enduring vigor for every day.
σουyourGenitivegenitive of possession (2nd person: Asher addressed: 'your days')→ relational specificationσύ: the 2nd-person σου marks the shift to direct address of Asher in the closing benediction.
theNominativearticle (with ἰσχύς)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχύςstrengthNominativesubject of the main (verbless) clause ('[so will be] your strength')→ participant prominenceἰσχύς: 'strength / might'; renders דֹּבֶא ('strength / rest'); 'as your days, so your strength' — Asher's might will match the span of his life, never failing; the same noun as v. 11 (Levi's strength) and v. 27 ('underneath the strength of everlasting arms').
σουyourGenitivegenitive of possession (2nd person: 'your strength')→ relational specificationσύ: the 2nd-person σου, parallel to the preceding — Asher's own strength, sustained all his days.
26

οὐκ ἔστιν ὥσπερ ὁ θεὸς τοῦ ἠγαπημένου ὁ ἐπιβαίνων ἐπὶ τὸν οὐρανὸν βοηθός σου καὶ ὁ μεγαλοπρεπὴς τοῦ στερεώματος

There is none like the God of the beloved, who rides upon heaven as your helper, and the majestic one of the firmament.

Closing doxology (vv. 26–29): the incomparable God of Jeshurunοὐκ ἔστιν ὥσπερ
The closing doxology (vv. 26–29) returns to the prologue's theme of the incomparable LORD. v. 26 declares: 'there is none like the God of the beloved' (ὁ θεὸς τοῦ ἠγαπημένου — Jeshurun again, the same perfect participle as vv. 5, 12), the rider upon heaven who is 'your helper' (βοηθός σου, echoing vv. 7, 29), the majestic one of the firmament. The incomparability-formula (οὐκ ἔστιν ὥσπερ) frames the whole conclusion.
Word-by-word analysis· 19 words
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐ (before vowel: οὐκ): the indicative negative; οὐκ ἔστιν ('there is none') opens the incomparability-formula.
ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential verb ('there is none like')→ stative present (timeless declaration of incomparability)εἰμί: 'be / exist'; the existential ἔστιν with οὐκ ('there is none') opens the doxology's central claim — the incomparability of Israel's God; the accent (ἔστιν) marks the existential/emphatic use.
ὥσπερlike / ascomparative particle ('none like the God of the beloved')→ discourse linkage or contrastὥσπερ: 'just as / like'; renders כְּ / אֵין כְּ ('there is none like'); the incomparability-formula אֵין כָּאֵל ('there is none like God') is a recurring confession of monotheistic praise (cf. Exod 15:11; Ps 85:8 LXX).
theNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (the one to whom none is comparable: 'the God of the beloved')→ participant prominenceθεός: 'God'; renders אֵל; ὁ θεὸς τοῦ ἠγαπημένου ('the God of the beloved one [Jeshurun]') — Israel's God, the incomparable one; the genitive ties this God specifically to his beloved people.
τοῦof theGenitivearticle (substantivizing ἠγαπημένου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἠγαπημένουof the beloved onePerf Pass Part Gen Masc Sg · ἀγαπάωsubstantival participle (genitive: 'God of the beloved')→ resultative perfect participle (settled state of being loved)ἀγαπάω: 'love'; the perfect passive participle ὁ ἠγαπημένος ('the beloved') = Jeshurun/Israel, the same rendering as vv. 5, 12; 'the God of the beloved' forms an inclusio with the prologue (ἐν τῷ ἠγαπημένῳ, v. 5), framing the whole poem with Israel's belovedness; cf. the divine voice 'this is my beloved Son' (ὁ υἱός μου ὁ ἀγαπητός).
the oneNominativearticle (substantivizing ἐπιβαίνων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιβαίνωνwho rides / mounts uponPres Act Part Nom Masc Sg · ἐπιβαίνωsubstantival participle (in apposition to θεός: 'the one who rides upon heaven')→ durative present participle (characteristic divine action)ἐπιβαίνω: 'go upon / mount / ride / set foot on'; renders רֹכֵב ('rider'); ὁ ἐπιβαίνων ἐπὶ τὸν οὐρανόν ('the one riding upon heaven') depicts the LORD as the divine warrior mounting the heavens as his chariot (cf. Ps 67:34 LXX, 'who rides upon the heaven of heavens'); the cognate ἐπιβήσῃ closes the poem (v. 29, you will tread on their neck).
ἐπὶuponpreposition + accusative (direction: 'upon heaven')→ spatial or relational framingἐπί + accusative: 'upon / onto'; marks heaven as that upon which God rides.
τὸνtheAccusativearticle (with οὐρανόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheavenAccusativeaccusative object of ἐπί ('upon heaven')→ object specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; heaven is the LORD's chariot/mount — the cosmic rider imagery of the divine warrior; cf. v. 13 (the dew of heaven blessing Joseph).
βοηθόςhelperNominativepredicate nominative/apposition ('[as] your helper')→ participant prominenceβοηθός: 'helper / ally'; renders עֵזֶר; the LORD who rides the heavens is 'your helper' — the same title sought for Judah (v. 7) and proclaimed in the final beatitude (v. 29); God's cosmic majesty is placed at Israel's service.
σουyourGenitivegenitive of possession (2nd person: Israel addressed: 'your helper')→ relational specificationσύ: the 2nd-person σου addresses Israel directly — the cosmic God is personally 'your' helper.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with μεγαλοπρεπής)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγαλοπρεπὴςmajestic oneNominativesubstantival adjective (in apposition to θεός: 'the majestic one')→ participant prominenceμεγαλοπρεπής: 'magnificent / majestic / befitting greatness'; renders גַּאֲוָה ('majesty / excellence'); a stately, elevated term for divine grandeur (cf. 2 Pet 1:17, ἡ μεγαλοπρεπὴς δόξα); ὁ μεγαλοπρεπὴς τοῦ στερεώματος ('the majestic one of the firmament') extols God's glory enthroned above the sky.
τοῦof theGenitivearticle (with στερεώματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
στερεώματοςfirmamentGenitivegenitive (of place/sphere: 'majestic one of the firmament')→ relational specificationστερέωμα: 'firmament / solid expanse / vault of heaven'; renders רָקִיעַ / שְׁחָקִים ('firmament / skies'); the LXX coinage from στερεόω ('make firm'), the firmament of Gen 1:6–8; God reigns in majesty over the solid vault of the heavens.
27

καὶ σκέπασις θεοῦ ἀρχῆς καὶ ὑπὸ ἰσχὺν βραχιόνων ἀενάων καὶ ἐκβαλεῖ ἀπὸ προσώπου σου ἐχθρὸν λέγων ἀπόλοιο

And the shelter of the ancient God, and underneath the strength of everlasting arms; and he will drive out the enemy from before you, saying, 'May you perish!'

Doxology continued: the ancient God as refuge and the everlasting armsκαὶ σκέπασις θεοῦ ἀρχῆς
v. 27 contains one of the chapter's most cherished images: 'the shelter of the ancient God (θεοῦ ἀρχῆς), and underneath, the strength of everlasting arms (ὑπὸ ἰσχὺν βραχιόνων ἀενάων).' The eternal God is Israel's refuge above and his everlasting arms the support beneath. The adjective ἀέναος ('everlasting') links back to the everlasting hills (v. 15). God drives out the enemy with the death-decree ἀπόλοιο ('may you perish!', a precative optative of cursing balancing the optatives of blessing in vv. 7, 16).
Word-by-word analysis· 17 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σκέπασιςshelter / coveringNominativesubject (verbless clause: '[your refuge is] the shelter of the ancient God')→ participant prominenceσκέπασις: 'shelter / covering / protection'; renders מְעֹנָה ('dwelling / refuge'); 'the shelter of the ancient God' is the protective covering God provides; cognate with σκιάζω (v. 12, God shadows over Benjamin) — the refuge/shelter theme of the poem's frame.
θεοῦof GodGenitivegenitive (subjective: 'the shelter [provided by] God')→ relational specificationθεός: 'God'; renders אֱלֹהֵי; θεοῦ ἀρχῆς ('the God of antiquity / the ancient God') — God from of old, the eternal one; the source of the shelter; parallel to ὀρέων ἀρχῆς ('ancient mountains', v. 15).
ἀρχῆςof old / ancientGenitivegenitive of quality (attributive: 'the ancient God')→ relational specificationἀρχή: 'beginning / antiquity'; renders קֶדֶם ('old / primeval'); θεὸς ἀρχῆς = 'the God of old / the eternal God' (cf. אֱלֹהֵי קֶדֶם, 'the eternal God' of the MT); the genitive of quality marks God's eternity — the everlasting refuge; echoes ὀρέων ἀρχῆς (v. 15).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑπὸunderneath / underpreposition + accusative (position: 'underneath the strength')→ spatial or relational framingὑπό + accusative: 'under / beneath'; renders מִתַּחַת ('underneath'); the everlasting arms are 'underneath' as the support that upholds — God's eternal strength bears Israel up from below, as his shelter covers from above.
ἰσχὺνstrength / mightAccusativeaccusative object of ὑπό ('underneath the strength')→ object specificationἰσχύς: 'strength / might / power'; renders זְרֹעֹת in the sense of the arms' might; ὑπὸ ἰσχὺν βραχιόνων ('underneath the strength of [the] arms') — the powerful, sustaining arms of God beneath his people; the same noun as vv. 11, 25.
βραχιόνωνof armsGenitivegenitive (subjective/possessive: 'strength of arms')→ relational specificationβραχίων: 'arm'; renders זְרֹעֹת ('arms'); the 'everlasting arms' are God's mighty arms that bear and sustain Israel from beneath — one of Scripture's most beloved images of divine support; the same noun as v. 20 (Gad breaks the arm).
ἀενάωνeverlastingGenitiveattributive adjective (with βραχιόνων: 'everlasting arms')→ relational specificationἀέναος: 'ever-flowing / everlasting / perpetual'; renders עוֹלָם ('eternal'); βραχιόνων ἀενάων ('the everlasting arms') is the climactic recurrence of the rare adjective from v. 15 (βουνῶν ἀενάων, 'everlasting hills') — God's eternal, never-failing arms uphold his people forever.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβαλεῖhe will drive outFut Act Indic 3 Sg · ἐκβάλλωmain verb (God's expulsion of the enemy)→ predictive future (assured expulsion)ἐκβάλλω: 'throw out / drive out / expel'; renders וַיְגָרֶשׁ ('and he drove out'); God expels the enemy from before Israel — the conquest of the land as the act of the everlasting-armed God; the same verb as the expulsion of Egypt (Exod 11:1).
ἀπὸfrompreposition + genitive (separation: 'from before you')→ spatial or relational framingἀπό: 'from'; in ἀπὸ προσώπου σου ('from before you / from your presence'), a Hebraism rendering מִפָּנֶיךָ ('from your face').
προσώπουface / presenceGenitivegenitive object of ἀπό ('from before your face')→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; ἀπὸ προσώπου σου ('from your presence') is the LXX's standard rendering of מִפְּנֵי — the enemy is driven out from before Israel's advance.
σουyourGenitivegenitive of possession (2nd person: Israel: 'your presence')→ relational specificationσύ: the 2nd-person σου continues the direct address to Israel.
ἐχθρὸνenemyAccusativedirect object of ἐκβαλεῖ→ object specificationἐχθρός: 'enemy / foe'; renders אוֹיֵב; the enemy driven out before Israel; the same noun recurs in the final verse (v. 29, 'your enemies will cringe').
λέγωνsayingPres Act Part Nom Masc Sg · λέγωcircumstantial participle (manner: God 'saying' the curse)→ durative present participle (accompanying utterance)λέγω: 'say'; the participle λέγων ('saying') introduces God's word of destruction against the enemy — the death-decree ἀπόλοιο; a Hebraizing use of the participle of speech (לֵאמֹר).
ἀπόλοιοmay you perishAor Mid Opt 2 Sg · ἀπόλλυμιmain verb of the quoted curse (precative optative)→ precative aorist optative (curse/imprecation: 'may you perish')ἀπόλλυμι (mid. 'perish / be destroyed'): the aorist middle optative ἀπόλοιο ('may you perish / be destroyed') is a precative optative of cursing addressed to the enemy — balancing the precative optatives of blessing (εἰσέλθοισαν v. 7; ἔλθοισαν v. 16); God himself pronounces the enemy's doom; the rare optative marks the poem's elevated register.
28

καὶ κατασκηνώσει Ισραηλ πεποιθὼς μόνος ἐπὶ γῆς Ιακωβ ἐπὶ σίτῳ καὶ οἴνῳ καὶ ὁ οὐρανὸς αὐτῷ συννεφὴς δρόσῳ

And Israel will dwell in confidence, alone, upon the land of Jacob, amid grain and wine; and his heaven will be clouded with dew.

Doxology continued: Israel's secure dwelling in a blessed landκαὶ κατασκηνώσει Ισραηλ
v. 28 portrays the result of God's protection: Israel will dwell (κατασκηνώσει — the same verb as Benjamin, v. 12) in confidence (πεποιθώς — again from v. 12), alone and secure, on Jacob's land of grain and wine, under a heaven that drips dew (δρόσῳ, echoing Joseph's blessing, v. 13). The secure dwelling of the whole nation gathers up the individual tribal blessings into one settled, fruitful peace.
Word-by-word analysis· 18 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατασκηνώσειwill dwell / encampFut Act Indic 3 Sg · κατασκηνόωmain verb (Israel's secure dwelling)→ predictive future (assured settled dwelling)κατασκηνόω: 'dwell / encamp / settle / pitch tent'; renders שָׁכַן ('dwell'); the same verb used of Benjamin (v. 12); Israel's national dwelling-in-safety fulfills at the corporate level what was promised the beloved tribe; the word evokes God's own 'tabernacling' presence (cf. σκηνόω, John 1:14).
ΙσραηλIsraelsubject (indeclinable: 'Israel will dwell')→ participant identificationΙσραηλ: indeclinable; here the subject — the whole nation dwelling securely in its land, the culmination of the tribal blessings.
πεποιθὼςin confidence / trustingPerf Act Part Nom Masc Sg · πείθωcircumstantial participle (manner: 'dwelling confidently')→ resultative perfect participle (settled state of trust/security)πείθω (2nd perf. πέποιθα, intransitive 'trust / be confident'): the participle πεποιθώς ('confident / secure') describes Israel's manner of dwelling — in safety and trust, free from fear of enemies; renders לָבֶטַח ('in security'); the same participle as Benjamin's dwelling (v. 12).
μόνοςalone / by itselfNominativepredicate adjective (manner: 'dwelling alone/apart')→ participant prominenceμόνος: 'alone / only / apart'; renders בָּדָד ('alone / in isolation'); Israel dwells 'alone' — set apart, secure and undisturbed, a people distinct from the nations (cf. Num 23:9, 'a people dwelling alone'); not isolation as deprivation but as protected separateness.
ἐπὶuponpreposition + genitive (place: 'upon the land')→ spatial or relational framingἐπί + genitive: 'upon / on'; locates Israel's dwelling on the land of Jacob.
γῆςlandGenitivegenitive object of ἐπί ('upon the land of Jacob')→ relational specificationγῆ: 'land'; renders אֶרֶץ; 'the land of Jacob' is the promised inheritance where Israel dwells secure; the land-theme of the whole poem (cf. v. 13, Joseph's land; v. 23, Naphtali's inheritance).
Ιακωβof Jacobgenitive of relationship (indeclinable: 'land of Jacob')→ participant identificationΙακωβ: indeclinable; here genitive ('of Jacob'); the patriarch's name designates the land as the inheritance of his descendants — parallel to 'Israel' as throughout the poem.
ἐπὶamid / uponpreposition + dative (attendant circumstance: 'amid grain and wine')→ spatial or relational framingἐπί + dative: 'upon / amid / in the midst of'; here marking the abundance of grain and wine amid which Israel dwells — the fertility of the land.
σίτῳgrain / wheatDativedative object of ἐπί ('amid grain')→ sphere or referenceσῖτος: 'grain / wheat / corn'; renders דָּגָן; grain and wine are the staple produce of the promised land, the standard pair signifying agricultural abundance and covenant blessing (cf. Deut 7:13; 11:14).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἴνῳwineDativedative object of ἐπί (coordinate with σίτῳ: 'and wine')→ sphere or referenceοἶνος: 'wine'; renders תִּירוֹשׁ ('new wine'); paired with grain as the produce of the blessed land; grain-and-wine is a fixed merism for the land's fruitfulness and joy.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with οὐρανός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸςheaven / skyNominativesubject (of the verbless clause: 'his heaven [will be] clouded with dew')→ participant prominenceοὐρανός: 'heaven / sky'; renders שָׁמָיו ('his heavens'); 'his heaven' — the sky over Israel's land — will be heavy with dew-bearing clouds, ensuring fertility; echoes the dew of heaven in Joseph's blessing (v. 13).
αὐτῷfor him / hisDativedative of advantage/possession ('the heaven for him / his heaven')→ participant reference or interestαὐτός: the dative αὐτῷ ('for him') marks Israel as the beneficiary — the heaven yields its dew for his blessing.
συννεφὴςclouded / overcastNominativepredicate adjective ('his heaven [is] clouded with dew')→ participant prominenceσυννεφής: 'cloudy / overcast / gathered with clouds'; a rare adjective (from σύν + νέφος, 'cloud'); renders יַעַרְפוּ ('drip / drop down'); the heaven thick with dew-laden clouds — the sky's bounty poured out on the land; part of the poem's archaizing, rare vocabulary.
δρόσῳwith dewDativedative of means/respect (with συννεφής: 'clouded with dew')→ sphere or referenceδρόσος: 'dew'; renders טָל; the dew with which the heaven is laden — the life-giving moisture that fertilizes the land; the same word as Joseph's blessing (v. 13), binding the doxology's promise to the tribal blessings.
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μακάριος σύ Ισραηλ τίς ὅμοιός σοι λαὸς σῳζόμενος ὑπὸ κυρίου ὑπερασπιεῖ ὁ βοηθός σου καὶ ἡ μάχαιρα καύχημά σου καὶ ψεύσονταί σε οἱ ἐχθροί σου καὶ σὺ ἐπὶ τὸν τράχηλον αὐτῶν ἐπιβήσῃ

Happy are you, O Israel; who is like you, a people saved by the LORD? Your helper will shield you, and the sword is your boast; and your enemies will deny you, and you will tread upon their neck.

Final beatitude: the climax of the doxology and of the whole poemμακάριος σύ Ισραηλ
The poem ends with a beatitude on Israel: μακάριος σύ ('happy are you'), capped by the incomparability-question 'who is like you, a people saved by the LORD (λαὸς σῳζόμενος ὑπὸ κυρίου)?' — the human counterpart to v. 26's 'none like God.' The LORD is Israel's shield-bearer (ὑπερασπιεῖ … ὁ βοηθός σου, echoing vv. 7, 26) and the sword of its boasting; the enemies cringe/deny, and Israel treads upon their necks (ἐπιβήσῃ, cognate with ὁ ἐπιβαίνων of v. 26 — the God who rides the heavens makes his people ride upon their foes). A triumphant close to the Blessing of Moses.
Word-by-word analysis· 32 words
μακάριοςhappy / blessedNominativepredicate adjective (beatitude: 'happy are you')→ participant prominenceμακάριος: 'happy / blessed / fortunate'; renders אַשְׁרֶיךָ ('happy are you'); the beatitude-formula (cf. Ps 1:1; Matt 5:3) crowns the poem — Israel is pronounced supremely blessed because saved by the LORD; distinct from εὐλογητός (a blessing pronounced) in that μακάριος declares a state of blessedness/felicity.
σύyouNominativesubject (emphatic: 'happy [are] you')→ participant referenceσύ: the emphatic nominative pronoun addressing Israel directly in the climactic beatitude.
ΙσραηλO Israelvocative (indeclinable: direct address)→ participant identificationΙσραηλ: indeclinable; here vocative ('O Israel'); the people addressed in the final blessing — the whole nation, gathering up all the tribal blessings.
τίςwhoNominativeinterrogative pronoun (subject of the rhetorical question: 'who is like you?')→ participant referenceτίς: interrogative 'who?'; renders מִי ('who?'); the rhetorical question τίς ὅμοιός σοι ('who is like you?') is the human echo of the incomparability-formula applied to God in v. 26 (οὐκ ἔστιν ὥσπερ ὁ θεός) — as God is incomparable, so is his saved people.
ὅμοιόςlike / similarNominativepredicate adjective (with the question: 'who [is] like you')→ participant prominenceὅμοιος: 'like / similar / resembling'; renders כָּמוֹךָ ('like you'); takes a dative of the thing compared (σοι); the incomparability of Israel mirrors the incomparability of Israel's God.
σοιto youDativedative of comparison (with ὅμοιος: 'like you')→ participant reference or interestσύ (dat. σοι): the dative governed by ὅμοιος ('like you'); Israel is the one to whom none is comparable.
λαὸςa peopleNominativenominative in apposition to σύ ('a people saved by the LORD')→ participant prominenceλαός: 'people'; renders עַם; λαὸς σῳζόμενος ὑπὸ κυρίου ('a people saved/being saved by the LORD') is the climactic identity of Israel — the saved people; λαός is the covenant-people term throughout the poem (vv. 3, 5, 7, 19, 21).
σῳζόμενοςbeing saved / savedPres Pass Part Nom Masc Sg · σῴζωattributive participle (modifying λαός: 'a people saved')→ durative present passive participle (ongoing state of being saved/preserved)σῴζω: 'save / deliver / preserve / keep safe'; renders נוֹשַׁע ('saved / delivered'); the present passive participle σῳζόμενος ('being saved / saved') defines Israel's essential identity — a people continually preserved by the LORD; the great salvation-verb of both Testaments; the present tense expresses an enduring, characteristic state.
ὑπὸbypreposition + genitive (agent: 'by the LORD')→ spatial or relational framingὑπό + genitive: marks the agent of the passive σῳζόμενος — Israel is saved by the LORD himself.
κυρίουthe LORDGenitivegenitive of agent (with σῳζόμενος)→ relational specificationκύριος: the Tetragrammaton; the divine agent of Israel's salvation — the climactic naming of the LORD as savior of his people.
ὑπερασπιεῖwill shield / protectFut Act Indic 3 Sg · ὑπερασπίζωmain verb (the LORD as Israel's shield-bearer)→ predictive future (assured protection)ὑπερασπίζω: 'hold a shield over / protect / defend' (from ὑπέρ + ἀσπίς, 'shield'); renders מָגֵן ('shield'); the vivid image of God holding his shield over Israel in battle; a favorite LXX salvation-verb (cf. Ps 5:12 LXX; Zech 9:15); the LORD personally shields his people.
theNominativearticle (with βοηθός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοηθόςhelperNominativesubject of ὑπερασπιεῖ ('your helper will shield')→ participant prominenceβοηθός: 'helper / ally'; renders עֵזֶר; 'your helper' is the LORD (cf. v. 26, βοηθός σου); the title sought for Judah (v. 7) is now confessed of Israel's God as the one who shields his people — the recurring βοηθός frames the doxology.
σουyourGenitivegenitive of possession (2nd person: 'your helper')→ relational specificationσύ: the 2nd-person σου — God is personally Israel's helper.
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.
μάχαιραswordNominativesubject (verbless clause: 'the sword [is] your boast')→ participant prominenceμάχαιρα: 'sword / short sword / dagger'; renders חֶרֶב; 'the sword is your boast' — the LORD is figured as Israel's sword (or the divine sword is the people's pride/glory); the standard LXX/NT term for sword (cf. Eph 6:17, 'the sword of the Spirit').
καύχημάboast / prideNominativepredicate nominative ('the sword [is] your boast')→ participant prominenceκαύχημα: 'boast / ground of boasting / object of pride'; renders גַּאֲוָה ('majesty / pride'); the LORD-as-sword is Israel's legitimate boast — the people glory not in their own might but in their God; the καυχ- root is central to Pauline theology of boasting only in the Lord (cf. 1 Cor 1:31; Gal 6:14).
σουyourGenitivegenitive of possession (2nd person: 'your boast')→ relational specificationσύ: the 2nd-person σου — the LORD is Israel's own ground of boasting.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ψεύσονταίwill deny / cringeFut Mid Indic 3 Pl · ψεύδομαιmain verb (the enemies' false submission)→ predictive future (assured cowering of the foes)ψεύδομαι: 'lie / deal falsely / feign'; renders יִכָּחֲשׁוּ ('they will cringe / come fawning / submit feignedly'); the enemies 'will deny/lie to you' = they will cower and offer feigned submission out of fear — the conquered foe's hollow obeisance (cf. Ps 17:45 LXX, 'the sons of strangers lied/cringed to me').
σεyouAccusativeobject of ψεύσονται ('will cringe before you')→ participant referenceσύ (acc. σε): Israel, before whom the enemies cower and feign submission.
οἱtheNominativearticle (with ἐχθροί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροίenemiesNominativesubject of ψεύσονται ('your enemies will cringe')→ participant prominenceἐχθρός: 'enemy / foe'; renders אֹיֵב; Israel's enemies, who cower in feigned submission; the recurring ἐχθρός of the poem (vv. 7, 11, 27) — finally subdued in the triumphant close.
σουyourGenitivegenitive of possession (2nd person: 'your enemies')→ relational specificationσύ: the 2nd-person σου — Israel's own enemies, now defeated.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject (emphatic: 'and you will tread')→ participant referenceσύ: the emphatic nominative — Israel itself, in triumphant contrast to the cringing enemies, will tread upon their necks.
ἐπὶuponpreposition + accusative (direction: 'upon their neck')→ spatial or relational framingἐπί + accusative: 'upon / onto'; marks the neck as that upon which Israel treads — the victor's gesture of total dominance.
τὸνthe / theirAccusativearticle (with τράχηλον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τράχηλονneckAccusativeaccusative object of ἐπί ('upon their neck')→ object specificationτράχηλος: 'neck / throat'; renders בָּמוֹת ('high places / backs') or the neck of the conquered; to tread upon the enemy's neck is the ancient Near Eastern gesture of total victory (cf. Josh 10:24, the captains' feet on the kings' necks); the triumphant image closing the poem.
αὐτῶνtheirGenitivegenitive of possession (the enemies' neck)→ relational specificationαὐτός: the genitive plural refers to the enemies — Israel treads upon their necks.
ἐπιβήσῃyou will tread / mount uponFut Mid Indic 2 Sg · ἐπιβαίνωmain verb (Israel's triumph over the enemies)→ predictive future (assured final victory)ἐπιβαίνω: 'go upon / mount / tread upon'; renders תִּדְרֹךְ ('you will tread'); the future ἐπιβήσῃ ('you will tread/mount upon') closes the poem in triumph; the same verb as v. 26 (ὁ ἐπιβαίνων, the God who rides upon heaven) — a deliberate echo: the God who mounts the heavens grants his people to mount upon the necks of their foes; cf. Rom 16:20, God will crush Satan under your feet.