1
καὶ ἀνέβη Μωυσῆς ἀπὸ Αραβωθ Μωαβ ἐπὶ τὸ ὄρος Ναβαυ ἐπὶ κορυφὴν Φασγα ἥ ἐστιν ἐπὶ προσώπου Ιεριχω καὶ ἔδειξεν αὐτῷ κύριος πᾶσαν τὴν γῆν Γαλααδ ἕως Δαν
And Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho; and the LORD showed him all the land of Gilead as far as Dan,
The chapter opens with καί-parataxis and the verb ἀνέβη ('went up'), executing the LORD's command of 32:49 (ἀνάβηθι εἰς τὸ ὄρος). The geography is layered — from the plains of Moab up to Nebo, to the summit of Pisgah, oriented ἐπὶ προσώπου Ιεριχω ('facing Jericho') across the Jordan — fixing Moses on the threshold of the land he may see but not enter. The clause καὶ ἔδειξεν αὐτῷ κύριος ('and the LORD showed him') begins the great panoramic survey that runs through v. 3.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (narrative aorist opening the episode)→ constative aorist (the completed ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; executes the divine command of Deut 32:49 (ἀνάβηθι); the ascent of the mountain to die is a deliberate, obedient act — Moses climbs to his death at the LORD's word, the motif sealed by διὰ ῥήματος κυρίου in v. 5.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/second-declension noun in Rahlfs' LXX (gen. Μωυσῆ, dat. Μωυσῇ, acc. Μωυσῆν); the towering protagonist of the Torah, here in the final scene of his life.
ἀπὸfrompreposition + genitive (point of departure)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (point of departure).
ΑραβωθAraboth / the plainsgenitive object of ἀπό (indeclinable place-name)→ participant identificationΑραβωθ: transliteration of Hebrew עַרְבֹת ('plains / steppes'), the Aramoth/Araboth of Moab — the lowland plains along the Jordan east of Jericho (cf. Num 22:1; Deut 34:8); left untranslated and indeclinable in the LXX rather than rendered πεδία.
ΜωαβMoabgenitive of relationship (indeclinable: 'of Moab')→ participant identificationΜωαβ: transliteration of Hebrew מוֹאָב; indeclinable in the LXX; Araboth Moab is the staging-ground of all of Deuteronomy and the place of Moses' death and burial (vv. 5–6, 8).
ἐπὶto / ontopreposition + accusative (goal of ascent)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (goal: 'to the mountain')→ object specificationὄρος: 'mountain / mount'; renders הַר; mountains are recurrent sites of decisive divine encounter in the Torah (Sinai/Horeb, Hor), and here Nebo is the mount of Moses' final vision and death.
ΝαβαυNeboaccusative in apposition to ὄρος (indeclinable place-name)→ participant identificationΝαβαυ: transliteration of Hebrew נְבוֹ (Nebo); indeclinable; a peak in the Abarim range east of the Jordan in Moab; the LXX form preserves the Hebrew consonants without Hellenizing.
ἐπὶtopreposition + accusative (further specification of goal)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (further specification of goal).
κορυφὴνtop / summitAccusativeaccusative object of ἐπί ('to the summit')→ object specificationκορυφή: 'top / summit / crown of the head'; renders רֹאשׁ ('head / top'); the precise locating — mountain, then summit, then the named height — narrows the focus to the exact point of Moses' vantage over the land.
ΦασγαPisgahgenitive of relationship (indeclinable: 'of Pisgah')→ participant identificationΦασγα: transliteration of Hebrew פִּסְגָּה (Pisgah); indeclinable; the headland or ridge of which Nebo is the high point (cf. Deut 3:27; Num 21:20); 'the top of Pisgah' is the classic LXX rendering of רֹאשׁ הַפִּסְגָּה.
ἥwhichNominativerelative pronoun (feminine nom. sg., subject of ἐστιν)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the feminine ἥ agrees with κορυφήν (the summit) and introduces the locating clause that orients the height toward Jericho.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula of relative clause→ stative present (geographical fact)εἰμί: 'be'; the present tense in the locating clause ('which is opposite Jericho') is a timeless geographical statement orienting the reader.
ἐπὶfacing / oppositepreposition + genitive (idiomatic: 'facing')→ spatial or relational framingἐπὶ προσώπου: lit. 'upon the face of,' a Hebraism (עַל־פְּנֵי) meaning 'opposite / facing / over against'; locates Pisgah directly across the Jordan from Jericho, the gateway city of the land Moses cannot enter.
προσώπουfaceGenitivegenitive object of ἐπί (Hebraism: 'in front of')→ relational specificationπρόσωπον: 'face / front / presence'; here in the idiom ἐπὶ προσώπου ('opposite'); the same noun returns climactically in v. 10 (πρόσωπον κατὰ πρόσωπον, 'face to face'), framing the chapter between geography and intimacy with God.
ΙεριχωJerichogenitive of relationship (indeclinable: 'of Jericho')→ participant identificationΙεριχω: transliteration of Hebrew יְרִיחוֹ; indeclinable; the first city of the land to fall to Joshua (Josh 6); its naming here makes the unreachable nearness of the land vivid — Moses sees the very threshold of the conquest he will not lead.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδειξενshowedAor Act Indic 3 Sg · δείκνυμιmain verb (divine act of showing)→ constative aorist (the single panoramic showing)δείκνυμι: 'show / point out / reveal'; renders רָאָה (Hiphil, 'cause to see'); the LORD himself is the subject who grants Moses the visionary survey of the whole land — a gracious concession within the judgment that bars his entry; cf. the parallel showing at Deut 32:49 (ἰδὲ τὴν γῆν).
αὐτῷto himDativeindirect object (dative: to Moses)→ participant reference or interestαὐτός: personal pronoun; dative of the one shown — Moses is the privileged sole viewer of the land's full extent.
κύριοςLORDNominativesubject of ἔδειξεν→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the LORD himself, not an intermediary, shows Moses the land, underscoring the personal intimacy of the scene (cf. v. 10).
πᾶσανallAccusativeattributive adjective (modifying γῆν: 'all the land')→ object specificationπᾶς: 'all / whole'; the recurring πᾶσαν τὴν γῆν ('all the land,' vv. 1–2) drives the totalizing panorama — Moses is granted sight of the entire promised inheritance from north to south.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of ἔδειξεν→ object specificationγῆ: 'land / earth'; renders אֶרֶץ; 'the land' is the great object of the patriarchal promise now displayed to Moses in full; the territorial sweep that follows names its tribal allotments.
ΓαλααδGileadgenitive of relationship (indeclinable: 'of Gilead')→ participant identificationΓαλααδ: transliteration of Hebrew גִּלְעָד; indeclinable; the highland region east of the Jordan; the survey begins in the Transjordan north and sweeps to the far horizon.
ἕωςas far aspreposition + genitive (extent: 'as far as')→ spatial or relational framingἕως: 'until / as far as'; renders עַד; marks the northern limit of the survey's first sweep; the repeated ἕως (vv. 1–3) measures out the land's full reach.
ΔανDangenitive object of ἕως (indeclinable: northern limit)→ participant identificationΔαν: transliteration of Hebrew דָּן; indeclinable; the northernmost city of the later 'Dan to Beersheba' formula (Judg 20:1); here the northern bound of the panoramic vision.
2
καὶ πᾶσαν τὴν γῆν Νεφθαλι καὶ πᾶσαν τὴν γῆν Εφραιμ καὶ Μανασση καὶ πᾶσαν τὴν γῆν Ιουδα ἕως τῆς θαλάσσης τῆς ἐσχάτης
and all the land of Naphtali, and all the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea,
The survey continues as a string of accusative objects still governed by ἔδειξεν of v. 1, with the threefold πᾶσαν τὴν γῆν ('all the land of …') sweeping through the tribal territories — Naphtali in the north, the Joseph tribes Ephraim and Manasseh in the center, and Judah in the south — reaching ἕως τῆς θαλάσσης τῆς ἐσχάτης ('to the western [hindmost] sea'), the Mediterranean as the land's outermost bound.
Word-by-word analysis· 22 words
καὶandcoordinate conjunction (continuing the survey)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσανallAccusativeattributive adjective (modifying γῆν)→ object specificationπᾶς: the anaphoric repetition πᾶσαν τὴν γῆν across the tribal regions stresses comprehensiveness — every part of the inheritance is set before Moses' eyes.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object (still governed by ἔδειξεν of v. 1)→ object specificationγῆν: meaning 'land'; it serves as accusative object (still governed by ἔδειξεν of v. 1).
ΝεφθαλιNaphtaligenitive of relationship (indeclinable: 'of Naphtali')→ participant identificationΝεφθαλι: transliteration of Hebrew נַפְתָּלִי; indeclinable; the tribal territory of Naphtali in the upper Galilee, the northern allotment surveyed after the northern limit Dan.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσανallAccusativeattributive adjective (modifying γῆν)→ object specificationπᾶσαν: meaning 'all'; it serves as attributive adjective (modifying γῆν).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object (governed by ἔδειξεν)→ object specificationγῆν: meaning 'land'; it serves as accusative object (governed by ἔδειξεν).
ΕφραιμEphraimgenitive of relationship (indeclinable: 'of Ephraim')→ participant identificationΕφραιμ: transliteration of Hebrew אֶפְרַיִם; indeclinable; the leading Joseph tribe in the central hill country; Ephraim and Manasseh together represent the house of Joseph and the heartland of the later northern kingdom.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜανασσηManassehgenitive of relationship (indeclinable: 'of Manasseh')→ participant identificationΜανασση: transliteration of Hebrew מְנַשֶּׁה; indeclinable; the other Joseph tribe, coupled with Ephraim under a single πᾶσαν τὴν γῆν — the two together forming the central allotment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσανallAccusativeattributive adjective (modifying γῆν)→ object specificationπᾶσαν: meaning 'all'; it serves as attributive adjective (modifying γῆν).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object (governed by ἔδειξεν)→ object specificationγῆν: meaning 'land'; it serves as accusative object (governed by ἔδειξεν).
ΙουδαJudahgenitive of relationship (indeclinable: 'of Judah')→ participant identificationΙουδα: transliteration of Hebrew יְהוּדָה; indeclinable; the southern tribe and royal allotment of David; its inclusion brings the survey from the far north down to the south, completing the north-to-south span.
ἕωςas far aspreposition + genitive (western extent)→ spatial or relational framingἕως: 'as far as'; marks the western limit of the land's breadth — the sea — complementing the northern ἕως Δαν of v. 1.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive object of ἕως (the western boundary)→ relational specificationθάλασσα: 'sea'; renders יָם; the Mediterranean, the natural western boundary of the promised land; 'the sea' marks the outermost edge of the surveyed inheritance.
τῆςtheGenitivearticle (with ἐσχάτης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐσχάτηςhindmost / westernGenitiveattributive adjective (modifying θαλάσσης: 'the last/western sea')→ relational specificationἔσχατος: 'last / farthest / hindmost'; renders Hebrew הָאַחֲרוֹן ('the hinder [sea]'), an idiom in which 'behind/west' coincide (one faces east to orient), so 'the hindmost sea' = the western sea, the Mediterranean; the LXX renders the directional sense literally as ἐσχάτη.
3
καὶ τὴν ἔρημον καὶ τὰ περίχωρα Ιεριχω πόλιν φοινίκων ἕως Σηγωρ
and the wilderness and the region around Jericho, the city of palms, as far as Zoar.
The survey closes with the southern and Jordan-valley features — the wilderness (the Negev/desert south), the περίχωρα ('surrounding region') of Jericho, glossed by the famous epithet πόλιν φοινίκων ('city of palms'), and the southern terminus ἕως Σηγωρ (Zoar, at the south end of the Dead Sea). With this the panorama is complete: north (Dan), west (the sea), and south (Zoar) have all been named.
Word-by-word analysis· 11 words
καὶandcoordinate conjunction (continuing the survey)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object (governed by ἔδειξεν of v. 1)→ object specificationἔρημος: 'wilderness / desert / wasteland'; renders מִדְבָּר (and here likely the Arabah/Negev region); the wilderness completes the southern reach of the survey, recalling the very wilderness through which Israel journeyed for forty years.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (neuter plural)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
περίχωραsurrounding regionAccusativeaccusative object (governed by ἔδειξεν)→ object specificationπερίχωρος (neut. pl. τὰ περίχωρα): 'surrounding country / environs'; renders Hebrew כִּכָּר ('the plain/circle' of the Jordan); the term recurs in the NT for the region round about (e.g., Matt 3:5; Luke 4:14), here the Jordan plain around Jericho.
ΙεριχωJerichogenitive of relationship (indeclinable: 'of Jericho')→ participant identificationΙεριχω: transliteration of Hebrew יְרִיחוֹ; indeclinable; named a second time (cf. v. 1), now as the center of the surveyed plain and glossed by its ancient epithet 'city of palms.'
πόλινcityAccusativeaccusative in apposition (epithet of Jericho)→ object specificationπόλις: 'city'; renders עִיר; here in apposition to Jericho — πόλις φοινίκων ('city of palms') is the standard biblical epithet for Jericho (cf. Deut 34:3; Judg 1:16; 3:13; 2 Chr 28:15).
φοινίκωνof palmsGenitivegenitive of description (with πόλιν: 'city of palm trees')→ relational specificationφοῖνιξ: 'palm tree / date palm' (also 'Phoenician / purple'); renders תָּמָר ('palm'); the genitive plural describes Jericho as 'the city of palm trees,' famed for its date palms in the warm Jordan rift.
ἕωςas far aspreposition + genitive (southern extent)→ spatial or relational framingἕως: 'as far as'; the third major ἕως of the survey (after ἕως Δαν, v. 1; ἕως τῆς θαλάσσης, v. 2), marking the southern terminus and completing the panoramic compass.
ΣηγωρZoargenitive object of ἕως (indeclinable: southern limit)→ participant identificationΣηγωρ: transliteration of Hebrew צֹעַר (Zoar), the small town at the south end of the Dead Sea spared at Lot's plea (Gen 19:20–23, where the LXX likewise has Σηγωρ); here the southernmost point of the surveyed land.
4
καὶ εἶπεν κύριος πρὸς Μωυσῆν αὕτη ἡ γῆ ἣν ὤμοσα Αβρααμ καὶ Ισαακ καὶ Ιακωβ λέγων τῷ σπέρματι ὑμῶν δώσω αὐτήν καὶ ἔδειξα αὐτὴν τοῖς ὀφθαλμοῖς σου καὶ ἐκεῖ οὐκ εἰσελεύσῃ
And the LORD said to Moses, 'This is the land which I swore to Abraham and Isaac and Jacob, saying, To your seed I will give it; and I have shown it to your eyes, but there you shall not enter.'
The LORD's word interprets the panorama just granted: αὕτη ἡ γῆ ('this is the land') identifies what Moses sees as the very land sworn to the patriarchs (ἣν ὤμοσα …), the oath now recited as fulfilled. The verse balances grace and judgment in two perfectly weighted clauses: ἔδειξα αὐτὴν τοῖς ὀφθαλμοῖς σου ('I have shown it to your eyes' — the concession) against καὶ ἐκεῖ οὐκ εἰσελεύσῃ ('but there you shall not enter' — the exclusion of Num 20:12; Deut 32:52). It is the last divine word spoken to Moses in the Torah.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: 'say / speak'; the aorist εἶπεν introduces the LORD's final recorded word to Moses; the formula εἶπεν κύριος πρὸς Μωυσῆν has recurred throughout the Pentateuch and here sounds for the last time.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the speaker of the patriarchal oath is the same LORD who now shows and withholds the land.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς (acc. Μωυσῆν): the addressee of the LORD's last spoken word in the Torah.
αὕτηthisNominativedemonstrative pronoun (subject of nominal clause)→ participant referenceοὗτος, αὕτη, τοῦτο: 'this'; the feminine αὕτη agrees with γῆ; the deictic 'this is the land' points to the panorama of vv. 1–3, identifying the seen land with the sworn land.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativepredicate nominative (in nominal clause: 'this is the land')→ participant prominenceγῆ: 'land'; the surveyed inheritance now named as the object of the patriarchal oath; the whole drama of the Pentateuch culminates in this identification.
ἣνwhichAccusativerelative pronoun (object of ὤμοσα)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the feminine accusative ἥν refers to γῆ and is the object of the oath-verb ὤμοσα.
ὤμοσαI sworeAor Act Indic 1 Sg · ὄμνυμιverb of relative clause (the patriarchal oath)→ constative aorist (the once-for-all sworn promise)ὄμνυμι: 'swear / take an oath'; renders שָׁבַע (Niphal); the first-person aorist recites the land-oath sworn to the patriarchs (Gen 12:7; 15:18; 26:3; 28:13; cf. the recurrent Deuteronomic formula τὴν γῆν ἣν ὤμοσεν κύριος τοῖς πατράσιν).
Αβρααμto Abrahamdative of indirect object (indeclinable: oath-recipient)→ participant identificationΑβρααμ: transliteration of Hebrew אַבְרָהָם; indeclinable; first of the three patriarchs to whom the land was sworn (Gen 12:7; 15:18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Ισαακto Isaacdative of indirect object (indeclinable: oath-recipient)→ participant identificationΙσαακ: transliteration of Hebrew יִצְחָק; indeclinable; second patriarch, to whom the oath was renewed (Gen 26:3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Ιακωβto Jacobdative of indirect object (indeclinable: oath-recipient)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable; third patriarch, to whom the oath was confirmed at Bethel (Gen 28:13); the triad Abraham-Isaac-Jacob seals the land-promise's continuity across the generations.
λέγωνsayingPres Act Part Nom Masc Sg · λέγωcircumstantial participle (introducing oath-content)→ present participle (Hebraizing speech-marker: 'saying')λέγω (pres. part.): the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), a standard LXX device introducing the words sworn — here the content of the oath, the promise to give the land to the patriarchs' seed.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματιseed / offspringDativeindirect object (dative: 'to your seed')→ sphere or referenceσπέρμα: 'seed / offspring / descendants'; renders זֶרַע; the collective 'seed' to whom the land is promised; Paul reads the singular σπέρμα christologically at Gal 3:16, but here it denotes the patriarchs' posterity, the Israel poised to enter the land.
ὑμῶνyourGenitivegenitive of possession (2nd person plural: 'of you [patriarchs]')→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the plural addresses the patriarchal line collectively — 'your [pl.] seed' — gathering Abraham, Isaac, and Jacob into a single promise.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb of the quoted oath-content→ predictive/promissory future (the sworn gift of the land)δίδωμι: 'give'; renders נָתַן; the promissory future δώσω is the heart of the land-oath ('to your seed I will give it'); its certainty is underwritten by the divine oath ὤμοσα — the land is given by sworn promise, not conquest alone.
αὐτήνitAccusativedirect object of δώσω (referring to γῆν)→ participant referenceαὐτός: personal pronoun; feminine αὐτήν refers to the land (γῆ) — the object both of the promised gift and of Moses' withheld entry.
καὶandcoordinate conjunction (returning to address Moses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδειξαI have shownAor Act Indic 1 Sg · δείκνυμιmain verb (the gracious concession to Moses)→ constative aorist (the completed act of showing in vv. 1–3)δείκνυμι: 'show'; the first-person ἔδειξα ('I have shown it to your eyes') is the LORD's own acknowledgment of the gracious vision granted in vv. 1–3, picking up the narrator's ἔδειξεν of v. 1; the showing is real grace within the judgment of exclusion.
αὐτὴνitAccusativedirect object of ἔδειξα (the land)→ participant referenceαὐτὴν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔδειξα (the land).
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of means/instrument ('to/with your eyes')→ sphere or referenceὀφθαλμός: 'eye'; renders עַיִן; 'I have shown it to your eyes' grants Moses the sight of the land though not its possession; the eyes that see it are the same that v. 7 declares were never dimmed.
σουyourGenitivegenitive of possession (2nd person singular: Moses' eyes)→ relational specificationσύ (gen. sg. σου): 'your'; the shift from plural ὑμῶν (the patriarchs' seed) to singular σου marks the return of address to Moses personally.
καὶbutadversative-coordinate conjunction (Hebraizing καί with contrastive force)→ discourse linkage or contrastκαί: the Hebraizing waw here bears adversative force ('but / yet'), pivoting from the grace of the vision to the judgment of exclusion that immediately follows.
ἐκεῖthereadverb of place (emphatic, fronted: 'there')→ adverbial qualificationἐκεῖ: 'there'; the fronted adverb points back to the land just shown — that very place, so near and so fully seen, Moses will not enter; the word-order throws the weight onto the unreachable 'there.'
οὐκnotnegative particle (negating εἰσελεύσῃ)→ discourse linkage or contrastοὐ: the objective negative; the flat οὐκ … εἰσελεύσῃ ('you shall not enter') is the final, unappealed verdict of the exclusion announced at Num 20:12 and Deut 3:27; 32:52.
εἰσελεύσῃyou shall enterFut Mid Indic 2 Sg · εἰσέρχομαιmain verb (the verdict of exclusion)→ predictive/decretive future (the irreversible bar on entry)εἰσέρχομαι: 'enter / go into'; renders בּוֹא; the second-person future with οὐκ delivers the final word of Moses' exclusion from the land — the bittersweet seal of the whole scene: he sees all, but crosses nothing.
5
καὶ ἐτελεύτησεν Μωυσῆς οἰκέτης κυρίου ἐν γῇ Μωαβ διὰ ῥήματος κυρίου
And Moses the servant of the LORD died there in the land of Moab by the word of the LORD.
The death is reported with stark economy in a single clause. Moses is given the honorific title οἰκέτης κυρίου ('servant/household-slave of the LORD'), a title of dignity not servility (cf. the Heb. עֶבֶד יְהוָה). The decisive phrase διὰ ῥήματος κυρίου ('by the word/command of the LORD') frames the death not as natural decline but as a covenantal event accomplished at the LORD's mouth — the same divine word that ordered the ascent (v. 1) now closes Moses' life.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐτελεύτησενdiedAor Act Indic 3 Sg · τελευτάωmain verb (the death of Moses)→ constative aorist (the completed event of death)τελευτάω: 'die / come to an end / finish'; renders מוּת; the verb's root sense ('reach one's τέλος / end') gives the death of Moses the character of a life brought to its appointed completion — the great career ends exactly at its God-set term.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: the great lawgiver, now in the moment of his death; the bare naming followed by the honorific title gives the notice solemn weight.
οἰκέτηςservantNominativenominative in apposition to Μωυσῆς (honorific title)→ participant prominenceοἰκέτης: 'household servant / domestic'; renders עֶבֶד; here the standing title 'servant of the LORD' (cf. Josh 1:1; 8:31), a designation of honor marking Moses' privileged covenant-relationship; the LXX varies between οἰκέτης and θεράπων / δοῦλος for עֶבֶד, οἰκέτης stressing belonging to the LORD's household.
κυρίουof the LORDGenitivegenitive of relationship (with οἰκέτης: 'servant of the LORD')→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the genitive defines whose servant Moses is — the title 'servant of the LORD' is Moses' epitaph-name throughout the later books.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (locative: 'in the land')→ sphere or referenceγῆ: 'land'; the poignancy is sharp — Moses dies ἐν γῇ Μωαβ, in the land of Moab, outside the promised land he has just surveyed but may not enter.
Μωαβof Moabgenitive of relationship (indeclinable: 'land of Moab')→ participant identificationΜωαβ: transliteration of Hebrew מוֹאָב; indeclinable; the Transjordan plains where Israel encamped and where Moses both delivered Deuteronomy and now dies.
διὰby / throughpreposition + genitive (means/agency: 'by the word')→ spatial or relational framingδιά + genitive: 'through / by means of'; here in the weighty idiom διὰ ῥήματος κυρίου ('by the word of the LORD'), expressing the divine agency by which the death occurs.
ῥήματοςword / commandGenitivegenitive object of διά (means: 'by the word')→ relational specificationῥῆμα: 'word / utterance / thing said'; renders Hebrew פֶּה ('mouth') in the phrase עַל־פִּי יְהוָה ('by the mouth of YHWH'); the LXX's διὰ ῥήματος κυρίου presents Moses' death as accomplished by the LORD's authoritative word/command; the later rabbinic reading of 'by the mouth' as the 'kiss' of God (Heb. נְשִׁיקָה) draws on the tenderness of this same idiom.
κυρίουof the LORDGenitivegenitive of source (with ῥήματος: 'the LORD's word')→ relational specificationκύριος: rendering of יהוה; the repetition of κυρίου (servant of the LORD … word of the LORD) binds Moses' identity and his death alike to the LORD whose servant he is.
6
καὶ ἔθαψαν αὐτὸν ἐν Γαι ἐν γῇ Μωαβ ἐγγὺς οἴκου Φογωρ καὶ οὐκ οἶδεν οὐδεὶς τὴν ταφὴν αὐτοῦ ἕως τῆς ἡμέρας ταύτης
And they buried him in the valley in the land of Moab, near the house of Peor; and no one knows his grave to this day.
The burial is reported with an indefinite plural ἔθαψαν ('they buried,' i.e., he was buried) — the Hebrew has 'he buried him,' with the LORD as enigmatic subject, but the LXX's plural diffuses the agency. The location is fixed (the valley, in Moab, near Beth-Peor) yet the grave itself is hidden: καὶ οὐκ οἶδεν οὐδεὶς τὴν ταφὴν αὐτοῦ ἕως τῆς ἡμέρας ταύτης ('and no one knows his grave to this day'). The unknown tomb forecloses veneration of Moses' body and forms the backdrop to Jude 9 (Michael's dispute with the devil over Moses' body).
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθαψανthey buriedAor Act Indic 3 Pl · θάπτωmain verb (indefinite-plural for passive: 'he was buried')→ constative aorist (the completed burial)θάπτω: 'bury / inter'; renders קָבַר; the Hebrew has a singular ('he buried him,' with the LORD as the unstated subject), but the LXX uses the indefinite third plural ἔθαψαν ('they buried' = 'he was buried'), a common Greek idiom that veils the agent and preserves the mystery of the burial.
αὐτὸνhimAccusativedirect object (Moses)→ participant referenceαὐτός: personal pronoun; the object of the burial — the body of Moses, whose resting place will remain unknown.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
Γαιthe valley (Gai)dative of place (indeclinable transliteration: 'in the valley')→ participant identificationΓαι: transliteration of Hebrew גַּיְא ('valley / ravine'); the LXX renders the common noun 'the valley' as an indeclinable proper-name-like form Γαι (treating גַּיְא as a place-name rather than translating it φάραγξ); the burial is in 'the valley' in Moab opposite Beth-Peor.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (locative: 'in the land')→ sphere or referenceγῆ: 'land'; again ἐν γῇ Μωαβ (cf. v. 5) — Moses both dies and is buried outside the promised land.
Μωαβof Moabgenitive of relationship (indeclinable: 'land of Moab')→ participant identificationΜωαβ: transliteration of Hebrew מוֹאָב; indeclinable.
ἐγγὺςnearimproper preposition + genitive (proximity: 'near')→ spatial or relational framingἐγγύς: 'near / close to'; here functioning as a preposition with the genitive οἴκου ('near the house of Peor'); locates the burial-valley over against Beth-Peor (cf. Deut 3:29; 4:46).
οἴκουhouseGenitivegenitive object of ἐγγύς ('near the house')→ relational specificationοἶκος: 'house / dwelling'; renders בֵּית in the place-name Beth-Peor ('house of Peor'); the LXX renders the Hebrew compound place-name analytically as οἴκου Φογωρ.
ΦογωρPeorgenitive of relationship (indeclinable: 'of Peor')→ participant identificationΦογωρ: transliteration of Hebrew פְּעוֹר (Peor); indeclinable; Beth-Peor was the site of Israel's apostasy with Baal of Peor (Num 25); that Moses' grave lies near this place of judgment is a somber irony.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with οἶδεν)→ discourse linkage or contrastοὐ: the objective negative; with οὐδείς it forms an emphatic double negation reinforcing the absolute ignorance of the grave's location.
οἶδενknowsPerf Act Indic 3 Sg · οἶδαmain verb (the grave's enduring concealment)→ perfect with present sense (a settled, abiding state of not-knowing)οἶδα: 'know' (perfect form with present meaning); renders יָדַע; the perfect with present force ('no one knows') states an abiding fact — the grave's location has never been ascertained; the present-tense ignorance carried 'to this day' makes the concealment permanent and providential.
οὐδεὶςno oneNominativesubject (emphatic negative pronoun)→ participant referenceοὐδείς: 'no one / nobody'; the universal negative subject seals the total anonymity of the tomb — not a single person knows where Moses lies; the hiddenness guards against any cult of the lawgiver's relics.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ταφὴνgrave / burial-placeAccusativedirect object of οἶδεν→ object specificationταφή: 'burial / grave / tomb'; renders קְבוּרָה; the unknown ταφή of Moses underlies the later tradition of the dispute over Moses' body (Jude 9), where the archangel Michael contends with the devil — a tradition perhaps drawn from the now-lost Assumption/Testament of Moses.
αὐτοῦhisGenitivegenitive of possession (Moses' grave)→ relational specificationαὐτός: personal pronoun; 'his grave' — the tomb belonging to Moses, hidden by divine design.
ἕωςuntil / topreposition + genitive (temporal extent: 'to this day')→ spatial or relational framingἕως: 'until / up to'; here temporal, introducing the etiological formula 'to this day' that vouches for the grave's continuing concealment at the time of writing.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive object of ἕως (temporal)→ relational specificationἡμέρα: 'day'; in the formula ἕως τῆς ἡμέρας ταύτης ('to this day'), a recurrent etiological/witness formula (cf. Deut 3:14; 10:8; 29:4) attesting an enduring state at the narrator's own time.
ταύτηςthisGenitivedemonstrative adjective (modifying ἡμέρας: 'this day')→ relational specificationοὗτος (gen. fem. sg. ταύτης): 'this'; closes the formula 'to this day,' marking the narrator's vantage as later than the events — a sign that the chapter is a post-Mosaic appendix recording the death of Moses himself.
7
Μωυσῆς δὲ ἦν ἑκατὸν καὶ εἴκοσι ἐτῶν ἐν τῷ τελευτᾶν αὐτόν οὐκ ἠμαυρώθησαν οἱ ὀφθαλμοὶ αὐτοῦ οὐδὲ ἐφθάρησαν τὰ χελύνια αὐτοῦ
Now Moses was a hundred and twenty years old when he died; his eyes were not dimmed, nor were his cheeks/jaws wasted away.
δέ marks the shift to a narratorial obituary notice, fronting Μωυσῆς for topic prominence. Two facts are recorded: Moses' age at death (120 years — the lifespan limit of Gen 6:3, and a tidy three forty-year periods) and the remarkable vigor of his death — οὐκ ἠμαυρώθησαν οἱ ὀφθαλμοί ('his eyes were not dimmed') and οὐδὲ ἐφθάρησαν τὰ χελύνια ('nor were his jaws/cheeks wasted'). The undimmed eyes that surveyed the whole land (vv. 1–4) testify that Moses' death is appointed, not the failing of nature.
Word-by-word analysis· 21 words
ΜωυσῆςMosesNominativesubject (fronted for topic prominence)→ participant prominenceΜωυσῆς: fronted before the verb to mark the topic-shift to the obituary notice about his person.
δὲnownarrative continuative (post-positive, introducing aside)→ discourse linkage or contrastδέ: post-positive particle; here introducing the narratorial obituary aside about Moses' age and undiminished vigor.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (with predicate of age)→ imperfect of state (descriptive: 'was [so many] years')εἰμί (impf.): 'be'; the imperfect ἦν describes Moses' state — his age — at the time of death; the construction ἦν … ἐτῶν is the standard Greek idiom for stating age.
ἑκατὸνa hundrednumeral (with εἴκοσι: '120')→ measure or countἑκατόν: 'hundred'; indeclinable cardinal; with καὶ εἴκοσι forms 'a hundred and twenty' — the symbolic full lifespan of Gen 6:3 and three idealized forty-year epochs (Egypt, Midian, wilderness; cf. Acts 7:23, 30, 36).
καὶandcoordinate conjunction (joining the numerals)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἴκοσιtwentynumeral (with ἑκατόν: '120')→ measure or countεἴκοσι: 'twenty'; indeclinable cardinal; completes the count of 120 years.
ἐτῶνyearsGenitivegenitive of measure (with ἦν: 'was [120] years [old]')→ relational specificationἔτος (gen. pl. ἐτῶν): 'year'; the genitive of measure with εἰμί is the idiomatic Greek way of expressing age ('was 120 years [of age]').
ἐνin / atpreposition + dative articular infinitive (temporal)→ spatial or relational framingἐν τῷ + infinitive: a temporal construction ('when / while'), the LXX's standard rendering of the Hebrew בְּ + infinitive construct.
τῷtheDativearticle (with articular infinitive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τελευτᾶνto die / dyingPres Act Inf · τελευτάωarticular infinitive (temporal: 'when he died')→ present infinitive (the action contemporaneous with the obituary)τελευτάω (pres. inf.): 'die'; in the articular-infinitive construction ἐν τῷ τελευτᾶν αὐτόν ('when he died'), rendering the Hebrew בְּמֹתוֹ; the same verb as the death-report of v. 5, here marking the time at which the vigor-facts are measured.
αὐτόνheAccusativeaccusative subject of the articular infinitive→ participant referenceαὐτός: personal pronoun; the accusative subject of the infinitive τελευτᾶν ('when he died').
οὐκnotnegative particle (with ἠμαυρώθησαν)→ discourse linkage or contrastοὐ: the objective negative; negates the dimming of Moses' eyes.
ἠμαυρώθησανwere dimmedAor Pass Indic 3 Pl · ἀμαυρόωmain verb (negated: 'his eyes were not dimmed')→ constative aorist passive (the dimming that did not occur)ἀμαυρόω: 'darken / dim / make faint'; renders כָּהָה ('grow dim'); the passive with οὐκ states that Moses' sight never failed — in pointed contrast to Isaac (Gen 27:1) and Eli (1 Sam 3:2; 4:15) whose eyes did grow dim; the eyes that beheld the whole land (v. 4) remained clear to the end.
οἱtheNominativearticle (with ὀφθαλμοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὶeyesNominativesubject of ἠμαυρώθησαν→ participant prominenceὀφθαλμός: 'eye'; renders עַיִן; the undimmed eyes recall the showing 'to your eyes' (τοῖς ὀφθαλμοῖς σου) of v. 4 — Moses saw the land with eyes still keen.
αὐτοῦhisGenitivegenitive of possession (Moses' eyes)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Moses' eyes).
οὐδὲnorcoordinating negative conjunction ('and not / nor')→ discourse linkage or contrastοὐδέ: 'and not / nor / not even'; coordinates the second negated clause (the jaws/cheeks) with the first (the eyes), doubling the testimony to Moses' undiminished vitality.
ἐφθάρησανwere wasted / corruptedAor Pass Indic 3 Pl · φθείρωmain verb (negated: 'nor were his jaws wasted')→ constative aorist passive (the wasting that did not occur)φθείρω: 'corrupt / spoil / waste away / destroy'; renders נוּס ('flee') in the Hebrew idiom לֹא־נָס לֵחֹה ('his vigor/freshness had not fled'); the LXX construes the line concretely of the face's flesh — Moses' features had not wasted; his physical vitality was intact at death.
τὰtheNominativearticle (with χελύνια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
χελύνιαcheeks / jawsNominativesubject of ἐφθάρησαν→ participant prominenceχελύνιον (pl. χελύνια): 'cheek / jaw / lip' (diminutive of χελύνη, 'lip/jaw'); a rare word, the LXX's concrete rendering of Hebrew לֵחַ ('moisture / freshness / vigor'); read as the facial flesh — Moses' 'jaws/cheeks' had not shriveled, i.e., his bodily vigor was unspent; the unusual term marks a distinctive LXX construal of an obscure Hebrew line.
αὐτοῦhisGenitivegenitive of possession (Moses' jaws/cheeks)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Moses' jaws/cheeks).
8
καὶ ἔκλαυσαν οἱ υἱοὶ Ισραηλ τὸν Μωυσῆν ἐν Αραβωθ Μωαβ ἐπὶ τοῦ Ιορδάνου κατὰ Ιεριχω τριάκοντα ἡμέρας καὶ συνετελέσθησαν αἱ ἡμέραι πένθους κλαυθμοῦ Μωυσῆ
And the sons of Israel wept for Moses in the plains of Moab at the Jordan opposite Jericho thirty days; and the days of the mourning of weeping for Moses were completed.
The nation mourns: οἱ υἱοὶ Ισραηλ ('the sons of Israel') weep for Moses thirty days — the full prescribed period of mourning for a leader (cf. the thirty days for Aaron, Num 20:29). The location ἐν Αραβωθ Μωαβ … κατὰ Ιεριχω returns to the plains of v. 1, framing the whole death-scene. The closing clause συνετελέσθησαν αἱ ἡμέραι ('the days … were completed') signals the end of the mourning and clears the stage for Joshua's succession in v. 9.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκλαυσανweptAor Act Indic 3 Pl · κλαίωmain verb (the people's mourning)→ constative aorist (the completed period of weeping)κλαίω: 'weep / wail / mourn'; renders בָּכָה; the verb takes the accusative of the one mourned (τὸν Μωυσῆν, 'wept for Moses'); the nation's tears honor the lawgiver and mark the close of the Mosaic age.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (with Ισραηλ: 'the sons of Israel')→ participant prominenceυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX rendering of בְּנֵי יִשְׂרָאֵל, the covenant people as a whole — the entire nation mourns its mediator.
Ισραηλof Israelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; the people of the covenant; their name will sound again as the final word of the Torah (v. 12).
τὸνthe / forAccusativearticle (with Μωυσῆν, object of weeping)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῆνMosesAccusativeaccusative of the one mourned (object of ἔκλαυσαν)→ object specificationΜωυσῆς (acc. Μωυσῆν): the object of the nation's grief; the accusative with κλαίω denotes the person wept for.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑραβωθAraboth / the plainsdative of place (indeclinable place-name)→ participant identificationΑραβωθ: transliteration of Hebrew עַרְבֹת ('plains of'); the plains of Moab, the same staging-ground from which Moses ascended in v. 1, now the site of national mourning — the scene returns to where it began.
Μωαβof Moabgenitive of relationship (indeclinable: 'plains of Moab')→ participant identificationΜωαβ: transliteration of Hebrew מוֹאָב; indeclinable.
ἐπὶat / bypreposition + genitive (location: 'at the Jordan')→ spatial or relational framingἐπί + genitive: 'on / at / by'; locates the plains of Moab along the Jordan.
τοῦtheGenitivearticle (with Ιορδάνου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνουJordanGenitivegenitive object of ἐπί ('at the Jordan')→ relational specificationΙορδάνης: Hellenized form of Hebrew יַרְדֵּן (the Jordan); unlike the indeclinable place-names of the chapter, Ιορδάνης is declined (gen. Ιορδάνου); the river Israel must cross to enter the land — the boundary Moses reaches but never passes.
κατὰopposite / over againstpreposition + accusative (location: 'opposite')→ spatial or relational framingκατά + accusative: here 'opposite / over against / facing'; κατὰ Ιεριχω ('opposite Jericho') echoes the orientation of v. 1 (ἐπὶ προσώπου Ιεριχω), binding the mourning-place to the vantage of the vision.
ΙεριχωJerichoaccusative object of κατά (indeclinable place-name)→ participant identificationΙεριχω: transliteration of Hebrew יְרִיחוֹ; indeclinable; named for the third time in the chapter (cf. vv. 1, 3), the recurring fixed point across the river.
τριάκονταthirtynumeral (modifying ἡμέρας: 'thirty days')→ measure or countτριάκοντα: 'thirty'; indeclinable cardinal; the thirty-day mourning period is the same length accorded Aaron (Num 20:29) — the full, formal grief due a national leader.
ἡμέραςdaysAccusativeaccusative of duration ('for thirty days')→ object specificationἡμέρα: 'day'; accusative of extent of time ('thirty days'), measuring the duration of the mourning.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνετελέσθησανwere completedAor Pass Indic 3 Pl · συντελέωmain verb (the close of the mourning period)→ constative aorist passive (the mourning brought to its full term)συντελέω: 'complete / finish / bring to an end'; renders תָּמַם / כָּלָה; the passive συνετελέσθησαν ('were completed/fulfilled') marks the proper closure of the mourning days — the formal grieving runs its full course before leadership passes to Joshua.
αἱtheNominativearticle (with ἡμέραι)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραιdaysNominativesubject of συνετελέσθησαν→ participant prominenceἡμέρα: 'day'; the subject of the completion-verb — 'the days … were fulfilled,' a formal notice that the mourning-time reached its appointed end.
πένθουςof mourningGenitivegenitive of description (with ἡμέραι: 'days of mourning')→ relational specificationπένθος: 'mourning / grief / lamentation'; renders אֵבֶל; designates the formal period of ritual grief; cf. the same noun in the Beatitude οἱ πενθοῦντες (Matt 5:4).
κλαυθμοῦof weepingGenitivegenitive of description (epexegetical with πένθους: 'mourning of weeping')→ relational specificationκλαυθμός: 'weeping / wailing'; cognate with ἔκλαυσαν above; the doubled genitive πένθους κλαυθμοῦ ('mourning of weeping') is an intensifying Hebraizing construction underscoring the depth of national grief for Moses (cf. κλαυθμὸς καὶ ὀδυρμός, Matt 2:18).
Μωυσῆfor MosesGenitiveobjective genitive (with πένθους κλαυθμοῦ: 'mourning/weeping for Moses')→ relational specificationΜωυσῆς (gen. Μωυσῆ): the objective genitive — the mourning is for Moses; his name closes the death-and-burial section, soon to yield to Joshua's.
9
καὶ Ἰησοῦς υἱὸς Ναυη ἐνεπλήσθη πνεύματος συνέσεως ἐπέθηκεν γὰρ Μωυσῆς τὰς χεῖρας αὐτοῦ ἐπ᾿ αὐτόν καὶ εἰσήκουσαν αὐτοῦ οἱ υἱοὶ Ισραηλ καὶ ἐποίησαν καθότι ἐνετείλατο κύριος τῷ Μωυσῇ
And Joshua son of Nun was filled with a spirit of understanding, for Moses had laid his hands upon him; and the sons of Israel obeyed him, and they did as the LORD commanded Moses.
With the mourning completed, leadership passes. Joshua son of Nun ἐνεπλήσθη πνεύματος συνέσεως ('was filled with a spirit of understanding'), the empowerment explained by the γάρ-clause: ἐπέθηκεν … Μωυσῆς τὰς χεῖρας αὐτοῦ ('Moses had laid his hands upon him,' cf. Num 27:18–23) — the foundational text for ordination by laying-on of hands. The people's obedience (εἰσήκουσαν … καὶ ἐποίησαν) confirms the legitimacy of the transfer, sealed by the formula καθότι ἐνετείλατο κύριος τῷ Μωυσῇ ('as the LORD commanded Moses').
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἸησοῦςJoshuaNominativesubject→ participant prominenceἸησοῦς: Hellenized form of Hebrew יְהוֹשֻׁעַ (Joshua, 'YHWH saves'); declined in the LXX (gen. Ἰησοῦ); the same Greek name borne by Jesus (cf. Heb 4:8, where Ἰησοῦς denotes Joshua) — a typological link between the leader into the earthly land and the one who brings the true rest.
υἱὸςsonNominativenominative in apposition (patronymic: 'son of Nun')→ participant prominenceυἱός: 'son'; in the patronymic υἱὸς Ναυη ('son of Nun'), the standing identification of Joshua throughout the LXX.
Ναυηof Nungenitive of relationship (indeclinable: 'of Nun')→ participant identificationΝαυη: the LXX rendering of Hebrew נוּן (Nun), Joshua's father; indeclinable; the LXX form Ναυη (reflecting a reading נון/נוה) became the standard Greek patronymic 'Joshua son of Naue.'
ἐνεπλήσθηwas filledAor Pass Indic 3 Sg · ἐμπίμπλημιmain verb (the spirit-endowment of Joshua)→ constative aorist passive (divine bestowal of the spirit)ἐμπίμπλημι (ἐμπίπλημι): 'fill / fill up'; renders מָלֵא; the passive ἐνεπλήσθη with πνεύματος denotes divine endowment — Joshua is filled with the spirit of wisdom for leadership (cf. Num 27:18, where Joshua is 'a man in whom is spirit'); the same idiom (ἐμπίμπλημι + πνεύματος) describes the artisans of the Tabernacle (Exod 31:3; 35:31).
πνεύματοςspiritGenitivegenitive of content (with ἐνεπλήσθη: 'filled with a spirit')→ relational specificationπνεῦμα: 'spirit / breath / wind'; renders רוּחַ; the genitive of content names what fills Joshua — a spirit of σύνεσις; the spirit-endowment marks the continuity of charismatic leadership from Moses to Joshua.
συνέσεωςof understandingGenitivegenitive of description (with πνεύματος: 'spirit of understanding')→ relational specificationσύνεσις: 'understanding / insight / discernment'; renders Hebrew חָכְמָה ('wisdom') here; 'a spirit of understanding/wisdom' equips Joshua for the discernment leadership requires; cf. the spirit of wisdom and understanding (πνεῦμα σοφίας καὶ συνέσεως) on the messianic shoot, Isa 11:2.
ἐπέθηκενlaid uponAor Act Indic 3 Sg · ἐπιτίθημιmain verb of γάρ-clause (the cause of Joshua's endowment)→ constative aorist (the prior act of ordination, cf. Num 27)ἐπιτίθημι: 'place upon / lay on'; renders סָמַךְ ('lean / lay [hands]'); the idiom ἐπιτίθημι τὰς χεῖρας ('lay on the hands') is the gesture of commissioning and blessing (Num 27:18–23); this verse is a key OT root of the Christian rite of ordination by laying-on of hands (cf. Acts 6:6; 1 Tim 4:14; 2 Tim 1:6).
γὰρforexplanatory conjunction (post-positive: gives the reason)→ discourse linkage or contrastγάρ: 'for / because'; post-positive causal particle; the γάρ-clause explains the source of Joshua's spirit of understanding — it came through Moses' imposition of hands, grounding Joshua's authority in Mosaic transmission.
ΜωυσῆςMosesNominativesubject of ἐπέθηκεν→ participant prominenceΜωυσῆς: even in death the source of Joshua's authority — the laying-on of hands had already occurred (Num 27); Moses' last official act endures past his death in the empowered successor.
τὰςtheAccusativearticle (with χεῖρας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativedirect object of ἐπέθηκεν→ object specificationχείρ: 'hand'; renders יָד; the hands laid on Joshua transmit office and spirit; the same noun χείρ recurs in v. 12 ('the mighty hand' of Moses), framing Moses' career between the hand that works wonders and the hands that pass on his charge.
αὐτοῦhisGenitivegenitive of possession (Moses' hands)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Moses' hands).
ἐπ᾿uponpreposition + accusative (elided before vowel: 'upon him')→ spatial or relational framingἐπί + accusative: 'upon / on'; with ἐπιτίθημι designates the recipient of the imposed hands — the gesture's direction onto Joshua.
αὐτόνhimAccusativeaccusative object of ἐπ᾿ (Joshua, recipient of the laying-on)→ participant referenceαὐτός: personal pronoun; 'upon him' = upon Joshua, the one ordained.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσήκουσανobeyed / hearkenedAor Act Indic 3 Pl · εἰσακούωmain verb (the people's submission to Joshua)→ constative aorist (the accomplished obedience)εἰσακούω: 'listen to / heed / obey'; renders שָׁמַע (with אֶל); taking the genitive of the person obeyed (αὐτοῦ, 'obeyed him'); the compound εἰσ- intensifies to 'give heed / obey'; the nation's obedience to Joshua validates the legitimacy of the succession.
αὐτοῦhimGenitivegenitive object of εἰσήκουσαν (the one obeyed: Joshua)→ relational specificationαὐτός: personal pronoun; the genitive complement of εἰσακούω ('obeyed him') — the people heed Joshua as they had heeded Moses.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of εἰσήκουσαν (with Ισραηλ)→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel'), the covenant nation, now obedient to its new leader.
Ισραηλof Israelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωmain verb (the people's compliance)→ constative aorist (the accomplished obedience to the divine command)ποιέω: 'do / make'; renders עָשָׂה; 'they did as the LORD commanded' is the standard Deuteronomic obedience-formula; the same verb ἐποίησεν will describe Moses' wonders in v. 12 — the people now do what the LORD commanded as Moses did the wonders the LORD sent.
καθότιjust ascomparative-causal conjunction ('according as / just as')→ discourse linkage or contrastκαθότι: 'just as / according as / inasmuch as'; introduces the conformity-clause; the people's action conforms exactly to the LORD's command given through Moses.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of the conformity-clause (the divine command)→ constative aorist (the standing command now fulfilled)ἐντέλλομαι: 'command / charge / give orders'; renders צִוָּה; the deponent middle is the standard LXX verb for divine commandment; the formula καθότι ἐνετείλατο κύριος τῷ Μωυσῇ grounds the people's obedience to Joshua in the LORD's own prior charge to Moses (cf. Num 27:22–23).
κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the ultimate authority behind the succession — Joshua leads because the LORD so commanded Moses.
τῷthe / toDativearticle (with Μωυσῇ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativeindirect object of ἐνετείλατο (the one commanded)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the recipient of the LORD's command concerning the succession; even after death, the authority of Moses' commission undergirds Joshua's rule.
10
καὶ οὐκ ἀνέστη ἔτι προφήτης ἐν Ισραηλ ὡς Μωυσῆς ὃν ἔγνω κύριος αὐτὸν πρόσωπον κατὰ πρόσωπον
And there arose no longer a prophet in Israel like Moses, whom the LORD knew face to face,
The Torah's closing epitaph. The negated ἀνέστη ('there arose no longer') answers the chapter's opening ἀνέβη ('he went up') — no successor of equal stature arose. Moses' uniqueness is grounded in the relative clause ὃν ἔγνω κύριος αὐτὸν πρόσωπον κατὰ πρόσωπον ('whom the LORD knew face to face'), the intimacy attested at Exod 33:11 and Num 12:8. The redundant resumptive αὐτόν after ὅν is a Hebraism (the resumptive pronoun of the Hebrew relative אֲשֶׁר … אֹתוֹ). This incomparability is held in tension with the promise of a prophet like Moses (Deut 18:15) — answered, in Christian reading, by Christ (cf. Matt 17:3; Heb 3:1–6).
Word-by-word analysis· 16 words
καὶandnarrative conjunction (introducing the epitaph)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἀνέστη)→ discourse linkage or contrastοὐ: the objective negative; with ἀνέστη ἔτι ('no longer arose') it asserts the absolute non-recurrence of a prophet of Moses' rank — the chapter's most sweeping claim.
ἀνέστηaroseAor Act Indic 3 Sg · ἀνίστημιmain verb (negated: 'there arose no prophet')→ constative aorist (a survey of all subsequent history: none arose)ἀνίστημι: 'rise up / arise / stand up'; renders קוּם; intransitive aorist 'arose'; the verb echoes the promise of Deut 18:15 (προφήτην … ἀναστήσει σοι κύριος, 'the LORD will raise up a prophet'): a prophet like Moses is promised to come, yet the epitaph declares that none of Moses' stature had arisen 'to this day' — a tension resolved messianically in later reading; note too the wordplay against ἀνέβη ('went up,' v. 1).
ἔτιyet / longeradverb (temporal: 'any longer / again')→ clausal contributionἔτι: 'still / yet / any longer'; with the negative, 'no longer / never again'; renders עוֹד; stresses that in all the time since Moses no equal prophet has appeared.
προφήτηςprophetNominativesubject of ἀνέστη→ participant prominenceπροφήτης: 'prophet / spokesman'; renders נָבִיא; the epitaph defines Moses' supreme category as προφήτης — and within that category, peerless; the claim sets the standard against which all later prophets (and the promised prophet-like-Moses, Deut 18:15) are measured.
ἐνinpreposition + dative (locative: 'in Israel')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in Israel').
ΙσραηλIsraeldative of place (indeclinable: 'in Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; the sphere within which the incomparability is asserted — within Israel's own prophetic line, none has equaled Moses.
ὡςlike / ascomparative particle ('like Moses')→ discourse linkage or contrastὡς: 'as / like'; renders כְּ; introduces the standard of comparison — 'a prophet like Moses' — the very phrase of the prophet-promise at Deut 18:15, 18 (προφήτην … ὡς σέ / ὥσπερ σέ).
ΜωυσῆςMosesNominativenominative of comparison (after ὡς: 'like Moses')→ participant prominenceΜωυσῆς: the measure of all prophecy; the nominative after ὡς is the standard against which no other prophet measures up.
ὃνwhomAccusativerelative pronoun (object of ἔγνω)→ participant referenceὅς (acc. ὅν): relative pronoun; introduces the ground of Moses' uniqueness — the LORD's direct knowing of him; the relative is resumed by the Hebraizing pronoun αὐτόν below.
ἔγνωknewAor Act Indic 3 Sg · γινώσκωverb of relative clause (the LORD's intimate knowing)→ constative aorist (the established relationship of knowing)γινώσκω: 'know / recognize / acknowledge'; renders יָדַע; the LORD's 'knowing' Moses denotes intimate, covenantal relationship (cf. ἔγνων σε of Exod 33:12, 17); the knowledge is mutual and direct — face to face — unlike the visions and dreams given to other prophets (Num 12:6–8).
κύριοςLORDNominativesubject of ἔγνω→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD himself is the one who knew Moses face to face — the source of his unequaled prophetic standing.
αὐτὸνhimAccusativeresumptive direct object (Hebraism, redundant with ὅν)→ participant referenceαὐτός: personal pronoun; the resumptive αὐτόν after the relative ὅν reproduces the Hebrew resumptive pronoun (אֲשֶׁר … אֹתוֹ, 'whom … him'); a characteristic LXX Hebraism, pleonastic by Greek standards but exactly mirroring the source-syntax.
πρόσωπονfaceAccusativeaccusative in idiom (adverbial: 'face to face')→ object specificationπρόσωπον: 'face'; the idiom πρόσωπον κατὰ πρόσωπον ('face to face') renders Hebrew פָּנִים אֶל־פָּנִים; it denotes the unmediated directness of Moses' communion with God (cf. Exod 33:11, where the LORD speaks to Moses ἐνώπιος ἐνωπίῳ; Num 12:8, στόμα κατὰ στόμα, 'mouth to mouth'); the same noun πρόσωπον framed the chapter at v. 1 (ἐπὶ προσώπου Ιεριχω).
κατὰto / over againstpreposition + accusative (in the idiom 'face to face')→ spatial or relational framingκατά + accusative: here in the distributive/correspondence idiom 'face to face' (πρόσωπον κατὰ πρόσωπον), expressing direct mutual confrontation; cf. Paul's eschatological πρόσωπον πρὸς πρόσωπον (1 Cor 13:12).
πρόσωπονfaceAccusativeaccusative object of κατά (completing the idiom 'face to face')→ object specificationπρόσωπον: 'face'; the second member of the idiom; the doubled πρόσωπον … κατὰ πρόσωπον is the climactic statement of Moses' unparalleled intimacy with God — the theological summit of the epitaph and of the Torah.
11
ἐν πᾶσι τοῖς σημείοις καὶ τέρασιν ὃν ἀπέστειλεν αὐτὸν κύριος ποιῆσαι αὐτὰ ἐν γῇ Αἰγύπτῳ Φαραω καὶ τοῖς θεράπουσιν αὐτοῦ καὶ πάσῃ τῇ γῇ αὐτοῦ
in all the signs and wonders which the LORD sent him to do in the land of Egypt, to Pharaoh and to his servants and to all his land,
The epitaph specifies the sphere of Moses' unequaled greatness: the σημεῖα καὶ τέρατα ('signs and wonders') of the Exodus. The pairing σημεῖα καὶ τέρατα becomes the classic biblical idiom for the redemptive miracles (cf. Deut 6:22; 7:19; Acts 2:22; 7:36). Again the resumptive Hebraism appears (ὃν … αὐτόν). The threefold target — Pharaoh, his servants, all his land — recalls the plague-narrative's escalating scope (cf. Exod 11:3) and now memorializes it as the measure of Moses' prophetic supremacy.
Word-by-word analysis· 25 words
ἐνinpreposition + dative (sphere: 'in all the signs')→ spatial or relational framingἐν: here marking the sphere/respect in which Moses was unequaled — namely, in the signs and wonders of the Exodus.
πᾶσιallDativeattributive adjective (with σημείοις: 'all the signs')→ sphere or referenceπᾶς: 'all'; the totalizing πᾶσι gathers the whole repertoire of Exodus miracles as the measure of Moses' incomparable prophetic office.
τοῖςtheDativearticle (with σημείοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
σημείοιςsignsDativeobject of ἐν (sphere)→ sphere or referenceσημεῖον: 'sign / token / portent'; renders אוֹת; a 'sign' points beyond itself to the LORD's power and purpose; the pairing σημεῖα καὶ τέρατα is the standard biblical idiom for the Exodus miracles (Deut 6:22; 7:19; 26:8) and is taken up of Jesus and the apostles in the NT (Acts 2:22, 43).
καὶandcoordinate conjunction (joining the word-pair)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τέρασινwondersDativeobject of ἐν (coordinate with σημείοις)→ sphere or referenceτέρας (dat. pl. τέρασιν): 'wonder / portent / marvel'; renders מוֹפֵת; emphasizes the awe-inspiring, extraordinary character of the act; in the fixed pair σημεῖα καὶ τέρατα the two terms together denote the full range of divine miracles wrought through Moses.
ὃνwhich / whomAccusativerelative pronoun (object of ἀπέστειλεν; resumed by αὐτόν)→ participant referenceὅς (acc. ὅν): relative pronoun; here masculine, agreeing by sense with Moses (the one sent), introducing the clause that the LORD sent him to do the signs; resumed by the Hebraizing αὐτόν.
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωverb of relative clause (the LORD's commissioning of Moses)→ constative aorist (the completed sending/commission)ἀποστέλλω: 'send / send forth / commission'; renders שָׁלַח; the verb of authoritative sending (whence ἀπόστολος); the LORD sent Moses to perform the signs — Moses acts as the LORD's commissioned agent, not on his own initiative; cf. the sending at Exod 3:10–15.
αὐτὸνhimAccusativeresumptive direct object of ἀπέστειλεν (Hebraism, redundant with ὅν)→ participant referenceαὐτός: personal pronoun; the resumptive αὐτόν after ὅν again reproduces the Hebrew resumptive pronoun (cf. v. 10), a recurring LXX Hebraism in this epitaph.
κύριοςLORDNominativesubject of ἀπέστειλεν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD is the sender — Moses' wonders are the LORD's own deeds done through his commissioned prophet.
ποιῆσαιto doAor Act Inf · ποιέωinfinitive of purpose (with ἀπέστειλεν: 'sent him to do')→ aorist infinitive of purpose (the commissioned task)ποιέω (aor. inf.): 'do / make'; the infinitive of purpose expresses the goal of the sending — to perform the signs; the same verb describes Moses' deeds in v. 12 (ἃ ἐποίησεν Μωυσῆς).
αὐτὰthemAccusativedirect object of ποιῆσαι (the signs and wonders)→ participant referenceαὐτός: personal pronoun (neut. pl. αὐτά); refers to the σημεῖα καὶ τέρατα — the signs and wonders Moses was sent to perform.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (locative: 'in the land')→ sphere or referenceγῆ: 'land'; in the construction ἐν γῇ Αἰγύπτῳ ('in the land of Egypt'), the arena of the signs — the same idiom (γῆ + apposed place-name) used throughout Exodus.
ΑἰγύπτῳEgyptDativedative in apposition to γῇ ('the land of Egypt')→ sphere or referenceΑἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; here declined in the dative in apposition to γῇ ('in the land, Egypt'); the place of the great deliverance that defines Moses' career.
ΦαραωPharaohdative of disadvantage (indeclinable: 'against/to Pharaoh')→ participant identificationΦαραω: transliteration of Hebrew פַּרְעֹה (Egyptian pr-ꜥȝ, 'great house'); indeclinable; the first of the three targets of the signs — the king himself; cf. the same triad in Exod 11:3.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with θεράπουσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράπουσινservantsDativedative of disadvantage (coordinate with Φαραω: 'his servants')→ sphere or referenceθεράπων (dat. pl. θεράπουσιν): 'servant / attendant / courtier'; renders עֶבֶד; Pharaoh's court officials, the second target of the signs; the term ironically contrasts with Moses the θεράπων/οἰκέτης of the LORD (v. 5; cf. Num 12:7).
αὐτοῦhisGenitivegenitive of possession (Pharaoh's servants)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's servants).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάσῃallDativeattributive adjective (with γῇ: 'all his land')→ sphere or referenceπᾶς: 'all / whole'; πάσῃ τῇ γῇ ('all his land') extends the signs' impact from king and court to the entire country — the totality of the judgment on Egypt.
τῇtheDativearticle (with γῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of disadvantage (third target: 'all his land')→ sphere or referenceγῆ: 'land'; the third and most comprehensive target — the whole land of Egypt; the triad Pharaoh / servants / land sweeps from the apex of power to the entire nation.
αὐτοῦhisGenitivegenitive of possession (Pharaoh's land)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's land).
12
τὰ θαυμάσια τὰ μεγάλα καὶ τὴν χεῖρα τὴν κραταιάν ἃ ἐποίησεν Μωυσῆς ἔναντι παντὸς Ισραηλ
the great wonders and the mighty hand, which Moses did before all Israel.
The last verse of the Pentateuch crowns the epitaph: τὰ θαυμάσια τὰ μεγάλα ('the great wonders') and ἡ χεὶρ ἡ κραταιά ('the mighty hand') — the latter the signature Deuteronomic phrase for the Exodus power (cf. Deut 4:34; 5:15; 7:19). The relative ἃ ἐποίησεν Μωυσῆς ('which Moses did') attributes the deeds to Moses as the LORD's agent. The Torah closes on the words ἔναντι παντὸς Ισραηλ ('before all Israel') — the final word of the Pentateuch is Ισραηλ, the people before whose eyes Moses' unmatched work was accomplished.
Word-by-word analysis· 15 words
τὰtheAccusativearticle (with θαυμάσια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θαυμάσιαwonders / wonderful thingsAccusativeaccusative in apposition (to the signs of v. 11)→ object specificationθαυμάσιος (neut. pl. θαυμάσια): 'wonderful / marvelous (things)'; renders נוֹרָאוֹת / מוֹרָא; the substantive 'the wonders' summarizes the awe-inspiring deeds of the Exodus; in apposition to the σημεῖα καὶ τέρατα of v. 11.
τὰtheAccusativearticle (with μεγάλα, attributive position)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλαgreatAccusativeattributive adjective (modifying θαυμάσια: 'the great wonders')→ object specificationμέγας (neut. pl. μεγάλα): 'great / mighty'; renders גָּדוֹל; the doubled-article construction τὰ θαυμάσια τὰ μεγάλα ('the wonders, the great ones') is the standard Greek attributive pattern, here emphasizing the surpassing magnitude of Moses' deeds.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with χεῖρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativeaccusative (coordinate with θαυμάσια: 'and the mighty hand')→ object specificationχείρ: 'hand'; renders יָד; in the phrase 'the mighty hand,' the standard Deuteronomic metaphor for the Exodus power of God enacted through Moses; the noun χείρ echoes Moses' hands laid on Joshua (v. 9), binding the prophet's wonder-working power to his transmitted office.
τὴνtheAccusativearticle (with κραταιάν, attributive position)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κραταιάνmighty / strongAccusativeattributive adjective (modifying χεῖρα: 'the mighty hand')→ object specificationκραταιός: 'mighty / strong / powerful'; renders חֲזָקָה; the phrase ἡ χεὶρ ἡ κραταιά ('the mighty hand') is the signature Deuteronomic formula for the LORD's redemptive power in the Exodus (Deut 4:34; 5:15; 6:21; 7:19; 26:8); here it crowns Moses' agency — the mighty hand worked through him.
ἃwhichAccusativerelative pronoun (object of ἐποίησεν; neut. pl.)→ participant referenceὅς (neut. pl. ἅ): relative pronoun; 'which' refers to the wonders and the mighty deeds, introducing the final clause attributing them to Moses.
ἐποίησενdid / performedAor Act Indic 3 Sg · ποιέωverb of relative clause (Moses' deeds — the final verb of the Torah)→ constative aorist (the sum of Moses' mighty deeds)ποιέω: 'do / make / perform'; renders עָשָׂה; the last finite verb of the Pentateuch describes Moses' great deeds; it picks up ποιῆσαι of v. 11 (the LORD sent him to do) — what the LORD commissioned, Moses accomplished, and the Torah ends recording it.
ΜωυσῆςMosesNominativesubject of ἐποίησεν→ participant prominenceΜωυσῆς: the name sounds for the last time in the Torah here — the unequaled prophet whose mighty deeds the Pentateuch's final clause memorializes before all Israel.
ἔναντιbefore / in the sight ofimproper preposition + genitive ('before / in the presence of')→ spatial or relational framingἔναντι: 'before / in the presence of / in the sight of'; renders Hebrew לְעֵינֵי ('before the eyes of'); the wonders were public, performed openly before the whole nation as witnesses — Moses' greatness is no private claim but Israel's communal memory.
παντὸςallGenitiveattributive adjective (with Ισραηλ: 'all Israel')→ relational specificationπᾶς (gen. sg. παντός): 'all / whole'; παντὸς Ισραηλ ('all Israel') — the comprehensive witness; the wonders were done before the entire people, a fitting close to the book whose Greek title and great theme is Israel's formation as the LORD's people.
ΙσραηλIsraelgenitive object of ἔναντι (indeclinable: the final word of the Torah)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; the very last word of the Pentateuch — fittingly, the name of the covenant people before whom Moses' unequaled work was done; the Torah closes not on Moses but on Israel, the community his life served.