1
καὶ ἐκάλεσεν Μωυσῆς πάντα Ισραηλ καὶ εἶπεν πρὸς αὐτούς ἄκουε Ισραηλ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐγὼ λαλῶ ἐν τοῖς ὠσὶν ὑμῶν ἐν τῇ ἡμέρᾳ ταύτῃ καὶ μαθήσεσθε αὐτὰ καὶ φυλάξεσθε ποιεῖν αὐτά
And Moses called all Israel and said to them, 'Hear, O Israel, the statutes and the judgments that I speak in your ears this day, and you shall learn them and keep them to do them.'
The chapter opens Moses' second great address; the summons-formula ἄκουε Ισραηλ ('Hear, O Israel') is the same imperative ἀκούω that names the Shema at 6:4. The two-fold object τὰ δικαιώματα καὶ τὰ κρίματα ('statutes and judgments') is Deuteronomy's characteristic pairing for the covenant law, and the chain μαθήσεσθε … φυλάξεσθε ποιεῖν ('learn … keep to do') frames covenant obedience as hearing that issues in action.
Word-by-word analysis· 34 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / summonedAor Act Indic 3 Sg · καλέωmain verb (Moses summons the assembly)→ constative aorist (single completed act of convocation)καλέω: 'call / summon / convoke'; renders קָרָא; the summoning of 'all Israel' formally convenes the covenant assembly to which the restated Decalogue is addressed.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/third-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν); here nominative as subject.
πάνταallAccusativeattributive adjective (modifying Ισραηλ: 'all Israel')→ object specificationπᾶς: 'all / every'; the masculine accusative πάντα modifies the indeclinable Ισραηλ, treated as masculine; 'all Israel' (כָּל־יִשְׂרָאֵל) is a Deuteronomic formula stressing the corporate, unanimous addressee of the covenant.
ΙσραηλIsraelaccusative object of ἐκάλεσεν (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; functions here as the object of the summons, the whole covenant people gathered.
καὶandcoordinate 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-introduction)→ constative aorist (single speech-act)λέγω: 'say'; the aorist εἶπεν introduces the direct address that follows; standard LXX narrative speech-formula.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός (the assembly)→ participant referenceαὐτός: third-person pronoun; here the gathered people of Israel.
ἄκουεhearPres Act Impv 2 Sg · ἀκούωmain verb (covenant summons to attention)→ durative present imperative (ongoing, attentive listening)ἀκούω: 'hear / listen / obey'; renders שְׁמַע; the present imperative ἄκουε is the same verb-form that opens the Shema (6:4); in Deuteronomy 'hearing' is never mere audition but covenant obedience, as the following μαθήσεσθε … ποιεῖν makes explicit.
ΙσραηλO Israelvocative of address (indeclinable proper noun)→ participant identificationΙσραηλ: here a vocative; ἄκουε Ισραηλ is the formal covenant address to the whole people.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιώματαstatutes / ordinancesAccusativedirect object of ἄκουε (first member of the legal pairing)→ object specificationδικαίωμα: 'statute / righteous decree / ordinance'; renders חֻקִּים; in Deuteronomy δικαιώματα designates the binding statutes of the covenant; paired with κρίματα it is a merism for the whole law.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρίματαjudgments / ordinancesAccusativedirect object of ἄκουε (second member of the legal pairing)→ object specificationκρίμα: 'judgment / legal decision / ordinance'; renders מִשְׁפָּטִים; together with δικαιώματα forms the Deuteronomic pair 'statutes and judgments' (cf. 4:1; 5:31; 6:1), the comprehensive body of covenant law.
ὅσαwhich / as many asAccusativerelative pronoun (object of λαλῶ, antecedent the statutes/judgments)→ participant referenceὅσος: 'as many as / whatever'; relative quantifier introducing the relative clause specifying the content Moses speaks.
ἐγὼINominativesubject (emphatic pronoun: Moses as covenant mediator)→ participant referenceἐγώ: emphatic first-person pronoun; stresses Moses' role as the one through whom the covenant words are conveyed.
λαλῶI speakPres Act Indic 1 Sg · λαλέωverb of relative clause (Moses' present proclamation)→ progressive present (speech in process now)λαλέω: 'speak / utter'; renders דבר (Piel); the present tense locates the proclamation in the immediate moment of the address ('this day').
ἐνinpreposition + dative (locative, idiomatic)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative, idiomatic).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὠσὶνearsDativedative object of ἐν (idiomatic: 'in your ears')→ sphere or referenceοὖς (pl. ὦτα, dat. ὠσίν): 'ear'; the idiom λαλέω ἐν τοῖς ὠσίν renders Hebrew דִּבֶּר בְּאָזְנֵי ('speak in the ears of'), a Hebraism for direct, public oral delivery.
ὑμῶνyourGenitivegenitive of possession (with ὠσίν)→ relational specificationσύ (pl. gen. ὑμῶν): possessive genitive.
ἐνin / onpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (with ταύτῃ: 'on this day')→ sphere or referenceἡμέρα: 'day'; ἐν τῇ ἡμέρᾳ ταύτῃ ('this day') is a Deuteronomic temporal marker collapsing the Horeb covenant into the present moment of address (cf. σήμερον, v. 3).
ταύτῃthisDativedemonstrative adjective (modifying ἡμέρᾳ)→ participant reference or interestοὗτος: demonstrative; 'this day' stresses the actuality and immediacy of the covenant proclamation.
καὶandcoordinate conjunction (introducing purpose-result chain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μαθήσεσθεyou shall learnFut Mid Indic 2 Pl · μανθάνωmain verb (intended response: learning)→ predictive/imperatival future (covenant obligation as expected outcome)μανθάνω: 'learn / come to know'; renders לָמַד; the future with imperatival force expresses the obligation that hearing issue in learning; cf. the same paideia-vocabulary at 4:10; 31:12.
αὐτὰthemAccusativedirect object (the statutes and judgments)→ participant referenceαὐτός: neuter plural pronoun referring back to the δικαιώματα and κρίματα.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξεσθεyou shall keep / guardFut Mid Indic 2 Pl · φυλάσσωmain verb (intended response: observance)→ predictive/imperatival future (covenant obligation)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the middle φυλάσσομαι ('keep for oneself, take care to observe') is the Deuteronomic keyword for covenant fidelity; paired here with the complementary infinitive ποιεῖν it means 'take care to do.'
ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (with φυλάξεσθε: 'keep to do')→ durative present infinitive (ongoing performance)ποιέω: 'do / make / perform'; renders עָשָׂה; the infinitive of purpose/manner completes φυλάξεσθε — covenant 'keeping' is realized in 'doing,' the obedience that is the goal of hearing and learning.
αὐτάthemAccusativedirect object of ποιεῖν (the statutes and judgments)→ participant referenceαὐτός: neuter plural; the object of doing — the commandments themselves.
2
κύριος ὁ θεὸς ὑμῶν διέθετο πρὸς ὑμᾶς διαθήκην ἐν Χωρηβ
The LORD our God made a covenant with you in Horeb.
The verse states the foundational fact: at Horeb the LORD 'cut' a covenant with this people. The cognate construction διέθετο … διαθήκην ('covenanted a covenant') renders the Hebrew idiom כָּרַת בְּרִית ('cut a covenant'); the place-name Χωρηβ is Deuteronomy's preferred designation for Sinai.
Word-by-word analysis· 10 words
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the covenant-maker himself heads the clause.
ὁtheNominativearticle (with θεὸς in apposition to κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenoun in apposition to κύριος ('the LORD our God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the formula κύριος ὁ θεός renders the covenant pairing יהוה אֱלֹהֵינוּ, naming the covenant partner by both his proper name and his deity.
ὑμῶνyour / ourGenitivegenitive of relationship (covenant possessive: 'your God')→ relational specificationσύ (pl. gen. ὑμῶν): the covenant 'your God' marks the relationship Israel stands in to the LORD; the Greek reads 'your' though English idiom often renders 'our.'
διέθετοmade / covenantedAor Mid Indic 3 Sg · διατίθημιmain verb (cognate construction with διαθήκην)→ constative aorist (the historic covenant-act at Horeb)διατίθημι (mid. διατίθεμαι): 'arrange / dispose / make (a covenant)'; the middle διέθετο … διαθήκην renders כָּרַת בְּרִית ('cut a covenant'); the cognate verb-and-noun pairing is the LXX's regular calque of the Hebrew covenant idiom (cf. Gen 15:18).
πρὸςwithpreposition + accusative (covenant partner)→ spatial or relational framingπρός + acc.: here 'with / toward'; πρὸς ὑμᾶς renders the Hebrew עִמָּכֶם, marking the people as the covenant counterparty.
ὑμᾶςyouAccusativeaccusative object of πρός (covenant counterparty)→ participant referenceσύ (pl. acc. ὑμᾶς): the present generation, with whom — Moses insists — the covenant stands (cf. v. 3).
διαθήκηνcovenantAccusativecognate direct object (with διέθετο)→ object specificationδιαθήκη: 'covenant / disposition / testament'; renders בְּרִית; the LXX's chosen term for the divine-human covenant (rather than συνθήκη, 'pact between equals'), stressing the LORD's sovereign initiative; the same word grounds the NT 'new covenant' (Jer 31:31 LXX; Luke 22:20; Heb 8–9).
ἐνin / atpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΧωρηβHorebdative object of ἐν (indeclinable place-name)→ participant identificationΧωρηβ: transliteration of Hebrew חֹרֵב ('Horeb'); indeclinable; Deuteronomy's preferred name for the mountain of covenant (= Sinai in Exodus); the place where the Decalogue was given (cf. 4:10–15; 1 Kgs 19:8).
3
οὐχὶ τοῖς πατράσιν ὑμῶν διέθετο κύριος τὴν διαθήκην ταύτην ἀλλ᾿ ἢ πρὸς ὑμᾶς ὑμεῖς ὧδε πάντες ζῶντες σήμερον
Not with your fathers did the LORD make this covenant, but rather with you — you who are all here, living, today.
The emphatic 'not … but rather' (οὐχὶ … ἀλλ᾽ ἤ) construction makes the theological point of the whole chapter: the Horeb covenant is not a relic of a past generation but binds 'you, the living, today.' The piled-up subjects ὑμεῖς ὧδε πάντες ζῶντες σήμερον ('you, here, all, living, today') drive home the present actuality of covenant obligation.
Word-by-word analysis· 18 words
οὐχὶnotemphatic negative (fronted for contrast)→ clausal contributionοὐχί: strengthened form of οὐ; the fronted, emphatic negation sets up the antithesis 'not … but rather'; renders the Hebrew לֹא.
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative (covenant counterparty being denied: 'with the fathers')→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; 'the fathers' here are the patriarchal/wilderness generation; Moses denies that the Horeb covenant was a merely ancestral transaction sealed off from the present.
ὑμῶνyourGenitivegenitive of relationship (with πατράσιν)→ relational specificationσύ (pl. gen.): 'your fathers' — the ancestors of the present hearers.
διέθετοmade / covenantedAor Mid Indic 3 Sg · διατίθημιmain verb (repeated from v. 2, cognate with διαθήκην)→ constative aorist (the historic covenant-act)διατίθημι (mid.): repeats the covenant-cutting verb of v. 2; its negation here ('not with the fathers did he covenant') foregrounds the contrastive clause that follows.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton; the covenant-maker.
τὴνthis / theAccusativearticle (with διαθήκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object→ object specificationδιαθήκη: 'covenant'; renders בְּרִית; with the demonstrative ταύτην, 'this covenant' — the very Horeb covenant restated in the chapter.
ταύτηνthisAccusativedemonstrative adjective (modifying διαθήκην)→ participant referenceοὗτος: demonstrative; specifies the covenant as the present, restated one.
ἀλλ᾿butstrong adversative (elided ἀλλά before vowel)→ clausal contributionἀλλά: 'but / rather'; the strong adversative completes the 'not … but' antithesis.
ἢrather / thanparticle reinforcing the adversative (ἀλλ᾽ ἤ: 'but rather')→ discourse linkage or contrastἤ: combined with ἀλλά the compound ἀλλ᾽ ἤ ('but only / but rather') is a strengthened exceptive Hebraism rendering כִּי אִם, sharpening the contrast: not the fathers, but precisely you.
πρὸςwithpreposition + accusative (covenant partner)→ spatial or relational framingπρὸς: meaning 'with'; here it marks the relation signaled by preposition + accusative (covenant partner).
ὑμᾶςyouAccusativeaccusative object of πρός (the present generation)→ participant referenceσύ (pl. acc.): the present hearers, the true covenant counterparty Moses affirms.
ὑμεῖςyouNominativesubject (emphatic resumptive pronoun heading the appositional string)→ participant referenceσύ (pl. nom. ὑμεῖς): the emphatic nominative resumes and intensifies 'you'; the asyndetic string that follows (ὧδε πάντες ζῶντες σήμερον) heaps up the markers of present actuality.
ὧδεhereadverb of place (predicative: 'here')→ clausal contributionὧδε: 'here / in this place'; renders פֹּה; locates the covenant partners in the immediate present assembly.
πάντεςallNominativepredicate adjective (in apposition to ὑμεῖς: 'all of you')→ participant prominenceπᾶς: 'all'; underscores that the whole assembled people, without exception, stands under the covenant.
ζῶντεςlivingPres Act Ptc Nom Masc Pl · ζάωpredicate participle (in apposition to ὑμεῖς: 'the living')→ durative present participle (ongoing state of being alive)ζάω: 'live / be alive'; the present participle ζῶντες ('living') contrasts the present generation with the dead 'fathers,' pressing the point that the covenant is binding on those now alive (cf. the Deuteronomic 'today' theology).
σήμερονtodayadverb of time (climactic: 'today')→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the Deuteronomic 'today' actualizes the Horeb covenant for every generation that hears the law read (cf. 5:1; 29:14–15); Hebrews 3–4 develops this 'today' theology of present covenant decision (citing Ps 95).
4
πρόσωπον κατὰ πρόσωπον ἐλάλησεν κύριος πρὸς ὑμᾶς ἐν τῷ ὄρει ἐκ μέσου τοῦ πυρός
Face to face the LORD spoke with you on the mountain out of the midst of the fire.
The fronted idiom πρόσωπον κατὰ πρόσωπον ('face to face') stresses the immediacy of the Horeb revelation, even as v. 5 will qualify it by Moses' mediation. The phrase ἐκ μέσου τοῦ πυρός ('out of the midst of the fire') is a refrain of the chapter (cf. vv. 22, 24, 26), keeping the theophanic fire before the hearer.
Word-by-word analysis· 14 words
πρόσωπονfaceAccusativeaccusative in adverbial idiom (manner: 'face to face')→ object specificationπρόσωπον: 'face / countenance / presence'; the idiom πρόσωπον κατὰ πρόσωπον renders Hebrew פָּנִים בְּפָנִים ('face to face'), denoting the directness and intimacy of the encounter (cf. 34:10; Gen 32:30).
κατὰto / againstpreposition + accusative (in the 'face to face' idiom)→ spatial or relational framingκατά + acc.: here in the distributive/correspondence idiom 'face answering to face'; part of the fixed expression for direct encounter.
πρόσωπονfaceAccusativeaccusative object of κατά (completing the idiom)→ object specificationπρόσωπον: second member of the 'face to face' idiom; the doubling intensifies the sense of unmediated immediacy.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (the Horeb speech-act)→ constative aorist (the historic theophanic speaking)λαλέω: 'speak'; renders דבר (Piel); the aorist marks the once-for-all Horeb utterance of the Ten Words.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine speaker of the Decalogue.
πρὸςwith / topreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'with'; here it marks the relation signaled by preposition + accusative (direction of speech).
ὑμᾶςyouAccusativeaccusative object of πρός (the people addressed)→ participant referenceσύ (pl. acc.): the people gathered at Horeb, to whom the LORD spoke.
ἐνon / inpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (locative: 'on the mountain')→ sphere or referenceὄρος: 'mountain'; renders הַר; the mountain of Horeb, the site of the theophany and covenant-giving.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
μέσουmidstGenitivegenitive object of ἐκ (idiomatic: 'out of the midst')→ relational specificationμέσος: 'middle / midst'; the phrase ἐκ μέσου τοῦ πυρός ('out of the midst of the fire') renders מִתּוֹךְ הָאֵשׁ, a refrain of Deut 4–5 (4:12, 15, 33, 36; 5:22, 24, 26) marking the fire-theophany as the medium of the divine voice.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρόςfireGenitivegenitive of relationship (with μέσου: 'the midst of the fire')→ relational specificationπῦρ: 'fire'; renders אֵשׁ; the theophanic fire from which the LORD spoke; its terror grounds the people's request for mediation (vv. 23–27) and is invoked at Heb 12:18 ('a blazing fire').
5
κἀγὼ εἱστήκειν ἀνὰ μέσον κυρίου καὶ ὑμῶν ἐν τῷ καιρῷ ἐκείνῳ ἀναγγεῖλαι ὑμῖν τὰ ῥήματα κυρίου ὅτι ἐφοβήθητε ἀπὸ προσώπου τοῦ πυρὸς καὶ οὐκ ἀνέβητε εἰς τὸ ὄρος λέγων
And I was standing between the LORD and you at that time, to announce to you the words of the LORD — for you were afraid before the fire and did not go up the mountain — saying:
Moses inserts his own mediatorial position: the pluperfect εἱστήκειν ('I had taken my stand, was standing') and the spatial idiom ἀνὰ μέσον … καί ('between … and') depict him as covenant intermediary because the people feared the fire. The participle λέγων at the verse's end hands off directly to the first commandment (v. 6), the mediated divine word. This mediation undergirds Gal 3:19 ('the law … ordained through a mediator').
Word-by-word analysis· 29 words
κἀγὼand INominativesubject (crasis καί + ἐγώ, emphatic)→ participant prominenceκἀγώ: crasis of καί + ἐγώ ('and I'); the emphatic first person foregrounds Moses' personal mediatorial role between the LORD and the people.
εἱστήκεινI was standingPlpf Act Indic 1 Sg · ἵστημιmain verb (Moses' settled mediatorial stance)→ stative pluperfect (a standing condition: 'I stood / was positioned')ἵστημι (plpf. εἱστήκειν): the perfect/pluperfect of ἵστημι functions as a present/imperfect of state ('to stand / be standing'); here it depicts Moses' settled position as intermediary at the time of the theophany; renders עָמַד.
ἀνὰbetweenpreposition (in the idiom ἀνὰ μέσον: 'in the midst / between')→ spatial or relational framingἀνά + μέσον: the fixed idiom ἀνὰ μέσον … καί renders Hebrew בֵּין … וּבֵין ('between … and'), expressing intermediate position; Moses stands between the two covenant parties.
μέσονmidst / betweenAccusativeaccusative in the idiom ἀνὰ μέσον (mediatorial position)→ object specificationμέσος: 'middle'; with ἀνά forms the prepositional idiom 'between'; the spatial language is theologically loaded — Moses occupies the mediatorial 'between.'
κυρίουthe LORDGenitivegenitive (first pole of 'between': the LORD)→ relational specificationκύριος: rendering of the Tetragrammaton; the divine party at one pole of Moses' mediation.
καὶandcoordinate conjunction (linking the two poles)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑμῶνyouGenitivegenitive (second pole of 'between': the people)→ relational specificationσύ (pl. gen.): the human party at the other pole; Moses stands between the LORD and the people.
ἐνat / inpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (temporal).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρῷtime / seasonDativedative of time (with ἐκείνῳ: 'at that time')→ sphere or referenceκαιρός: 'time / appointed season'; renders עֵת; ἐν τῷ καιρῷ ἐκείνῳ ('at that time') is a Deuteronomic narrative time-marker recalling the Horeb event.
ἐκείνῳthatDativedemonstrative adjective (modifying καιρῷ)→ sphere or referenceἐκεῖνος: 'that'; the remote demonstrative points back to the Horeb theophany.
ἀναγγεῖλαιto announceAor Act Infin · ἀναγγέλλωinfinitive of purpose (Moses' mediatorial task)→ constative aorist infinitive (purpose: to report/announce)ἀναγγέλλω: 'announce / report / declare'; renders נָגַד (Hiphil); the infinitive of purpose defines Moses' mediation precisely: to convey 'the words of the LORD' to the people who feared to hear directly.
ὑμῖνto youDativedative indirect object (recipients of the announcement)→ participant reference or interestσύ (pl. dat.): the people to whom Moses relays the divine words.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἀναγγεῖλαι→ object specificationῥῆμα: 'word / utterance / thing said'; renders דָּבָר; τὰ ῥήματα κυρίου ('the words of the LORD') are the Ten Words; the Decalogue is called 'the ten words' (τοὺς δέκα λόγους) at 4:13; 10:4.
κυρίουof the LORDGenitivegenitive of source/possession (the LORD's words)→ relational specificationκύριος: rendering of the Tetragrammaton; the words belong to and originate from the LORD.
ὅτιbecause / forcausal conjunction (introducing the reason for mediation)→ discourse linkage or contrastὅτι: 'because / for'; introduces the causal explanation of Moses' mediatorial role — the people's fear of the fire.
ἐφοβήθητεyou were afraidAor Pass Indic 2 Pl · φοβέομαιverb of causal clause (the people's terror)→ ingressive aorist (became afraid, were seized with fear)φοβέομαι (aor. pass. dep.): 'be afraid / fear'; renders יָרֵא; the passive-deponent aorist describes the dread that gripped the people at the fire, motivating their request that Moses mediate (developed in vv. 23–27).
ἀπὸbefore / frompreposition + genitive (cause/source of fear)→ spatial or relational framingἀπό: 'from'; in the idiom φοβέομαι ἀπὸ προσώπου ('be afraid before the face of') it renders Hebrew יָרֵא מִפְּנֵי, a Hebraism for dread in someone's presence.
προσώπουface / presenceGenitivegenitive object of ἀπό (idiomatic: 'before the face of')→ relational specificationπρόσωπον: 'face / presence'; ἀπὸ προσώπου τοῦ πυρός ('before the face of the fire') is a Hebraism (מִפְּנֵי הָאֵשׁ) for fearful confrontation with the theophanic fire.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρὸςfireGenitivegenitive of relationship (with προσώπου: 'face of the fire')→ relational specificationπῦρ: 'fire'; the theophanic fire whose presence terrified the people; the refrain object of the chapter's fear-motif.
καὶandcoordinate conjunction (within causal clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἀνέβητε)→ discourse linkage or contrastοὐ: negation; the people 'did not go up' the mountain — Moses alone ascended.
ἀνέβητεyou went upAor Act Indic 2 Pl · ἀναβαίνωverb of causal clause (the people's non-ascent)→ constative aorist (the failure/refusal to ascend)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the negated aorist marks the people's staying back from the mountain out of fear, the practical ground of Moses' mediation.
εἰςinto / uppreposition + accusative (direction of ascent)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; the mount of Horeb, which the people feared to climb.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωparticiple of attendant circumstance (handing off to the divine speech)→ durative present participle (introducing direct discourse)λέγω: 'say'; the participle λέγων is a Hebraizing speech-introducer (rendering לֵאמֹר) that opens the direct quotation of the Ten Words beginning at v. 6 — the divine word Moses mediates.
6
ἐγὼ κύριος ὁ θεός σου ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας
I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
The Decalogue opens not with a command but with the redemptive self-identification 'I am the LORD your God who brought you out of Egypt.' This prologue grounds every following commandment in gratitude for redemption rather than in bare law; the participial title ὁ ἐξαγαγών ('the one who brought out') makes the Exodus the very name-content of the covenant LORD — the same redemption that, in this Deuteronomic Decalogue, grounds the Sabbath (v. 15).
Word-by-word analysis· 14 words
ἐγὼINominativesubject (emphatic: the divine 'I')→ participant referenceἐγώ: the emphatic divine first-person; ἐγὼ κύριος renders אָנֹכִי יהוה, the self-presentation formula of the covenant God.
κύριοςthe LORDNominativepredicate nominative (in the self-identification 'I am the LORD')→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine self-naming that prefaces the whole Decalogue and establishes the speaker's authority to command.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; κύριος ὁ θεός σου ('the LORD your God') is the covenant-relationship formula naming both the deity and his bond to the addressee.
σουyourGenitivegenitive of relationship (covenant possessive: singular 'your')→ relational specificationσύ (sg. gen. σου): the singular 'your' addresses Israel as a single covenant partner; the Decalogue's consistent second-singular form personalizes the command to each member.
ὁtheNominativearticle (substantivizing the participle ἐξαγαγών)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαγαγώνwho brought outAor Act Ptc Nom Masc Sg · ἐξάγωsubstantival participle (title of the LORD: 'the one who brought you out')→ constative aorist participle (the completed redemptive act)ἐξάγω: 'lead out / bring out'; renders יָצָא (Hiphil); the articular participle ὁ ἐξαγαγών makes the Exodus-redemption the defining title of the covenant LORD; this redemption-clause is the theological basis of the entire Decalogue and, distinctively in Deuteronomy, of the Sabbath (v. 15).
σεyouAccusativedirect object of ἐξαγαγών→ participant referenceσύ (sg. acc. σε): the redeemed addressee, brought out of Egypt.
ἐκout ofpreposition + genitive (source of deliverance)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source of deliverance).
γῆςlandGenitivegenitive object of ἐκ (place of bondage)→ relational specificationγῆ: 'land / earth'; ἐκ γῆς Αἰγύπτου ('out of the land of Egypt') is the standard formula for the Exodus deliverance.
ΑἰγύπτουEgyptGenitivegenitive of relationship (with γῆς: 'land of Egypt')→ relational specificationΑἴγυπτος: standard LXX form of מִצְרַיִם; the land of slavery from which the LORD redeemed Israel.
ἐξout ofpreposition + genitive (parallel source, elided before vowel)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (parallel source, elided before vowel).
οἴκουhouseGenitivegenitive object of ἐξ (metaphorical: 'house of slavery')→ relational specificationοἶκος: 'house / household'; ἐξ οἴκου δουλείας ('out of the house of slavery/bondage') renders מִבֵּית עֲבָדִים, a fixed metaphor casting Egypt as a 'slave-house'; the same phrase grounds the Sabbath-memory at v. 15.
δουλείαςslavery / bondageGenitivegenitive of description (with οἴκου: 'house of slavery')→ relational specificationδουλεία: 'slavery / bondage'; renders עֲבָדִים ('slaves'); the abstract Greek noun 'house of slavery' sharpens the contrast between past bondage and covenant freedom, the very memory that will motivate the Deuteronomic Sabbath.
7
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πρὸ προσώπου μου
You shall have no other gods before my face.
The first commandment: an absolute prohibition expressed by οὐ + future indicative ('there shall not be to you'), the LXX's standard rendering of the Hebrew apodictic לֹא with the imperfect — a binding future-as-command. The phrase πρὸ προσώπου μου ('before my face') asserts the LORD's exclusive claim over against any rival deity.
Word-by-word analysis· 8 words
οὐκnotnegative particle (apodictic prohibition with future indicative)→ discourse linkage or contrastοὐ: the apodictic negation; οὐκ + future indicative renders the Hebrew לֹא + imperfect, the standard form of the Decalogue's absolute prohibitions ('you shall not').
ἔσονταίthere shall beFut Mid Indic 3 Pl · εἰμίmain verb (existential: 'there shall not be to you')→ prohibitive future (apodictic command in future-indicative form)εἰμί (fut. ἔσομαι): 'be / exist'; the construction οὐκ ἔσονταί σοι ('there shall not be to you') is an existential-possessive idiom rendering לֹא יִהְיֶה לְךָ; the future indicative carries imperatival force — the first and foundational commandment.
σοιto youDativedative of possession ('to/for you')→ participant reference or interestσύ (sg. dat. σοι): dative of possession; 'there shall not be to you' = 'you shall not have.'
θεοὶgodsNominativesubject of ἔσονται ('other gods')→ participant prominenceθεός: 'god'; nominative plural as grammatical subject; renders אֱלֹהִים ('gods'); the prohibition targets the worship of any deity besides the LORD.
ἕτεροιotherNominativeattributive adjective (modifying θεοί: 'other gods')→ participant prominenceἕτερος: 'other / different'; renders אֲחֵרִים; 'other gods' are the rival deities of the nations, excluded by the LORD's exclusive covenant claim.
πρὸbeforepreposition + genitive (in the idiom 'before my face')→ spatial or relational framingπρό: 'before / in front of'; πρὸ προσώπου μου renders עַל־פָּנָי ('before/over against my face'), asserting that no rival god may be set in the LORD's presence.
προσώπουfaceGenitivegenitive object of πρό (idiomatic: 'before my face')→ relational specificationπρόσωπον: 'face / presence'; the Hebraism 'before my face' (עַל־פָּנָי) marks the LORD's jealous, personal claim to undivided worship.
μουmyGenitivegenitive of possession (with προσώπου: 'my face')→ relational specificationἐγώ (gen. μου): possessive; 'my face' is the LORD's own presence, before which no rival deity is tolerated.
8
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς
You shall not make for yourself an idol, nor a likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth.
The image-prohibition, governed by οὐ ποιήσεις ('you shall not make'). The LXX renders the Hebrew פֶּסֶל by εἴδωλον ('idol') rather than the more literal γλυπτόν, a theologically weighted choice. The threefold cosmic merism (heaven above / earth beneath / waters under the earth) excludes any created form as an object of cultic representation.
Word-by-word analysis· 26 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation with future indicative; 'you shall not.'
ποιήσειςyou shall makeFut Act Indic 2 Sg · ποιέωmain verb (prohibition of image-making)→ prohibitive future (apodictic command)ποιέω: 'make / fashion'; renders עָשָׂה; the future indicative with οὐ forbids the manufacture of any cult-image.
σεαυτῷfor yourselfDativedative of advantage (reflexive: 'for yourself')→ sphere or referenceσεαυτοῦ: reflexive pronoun 'yourself'; renders לְךָ; the dative of advantage stresses that an idol is made to one's own (illusory) benefit and ruin.
εἴδωλονidolAccusativedirect object of ποιήσεις→ object specificationεἴδωλον: 'image / idol / phantom'; the LXX's theologically loaded rendering of פֶּסֶל ('carved image'); by choosing εἴδωλον (lit. 'mere appearance') over γλυπτόν the translators stamp the prohibited object as an empty unreality; the term anchors the NT polemic against εἰδωλολατρία (1 Cor 8–10; 1 John 5:21).
οὐδὲnorcoordinating negative (extending the prohibition)→ clausal contributionοὐδέ: 'and not / nor'; extends the prohibition from 'idol' to 'likeness of anything.'
παντὸςof anythingGenitivegenitive (with ὁμοίωμα: 'likeness of anything')→ relational specificationπᾶς: 'all / any'; the genitive παντός governs ὁμοίωμα — 'a likeness of any (created thing)'; the all-inclusive scope is then unfolded by the threefold cosmic merism.
ὁμοίωμαlikenessAccusativedirect object (second object of ποιήσεις: 'a likeness')→ object specificationὁμοίωμα: 'likeness / form / representation'; renders תְּמוּנָה ('form'); the word forbids any visible representation of any created thing for cultic use; Paul echoes the term in indicting idolatry at Rom 1:23 (ἐν ὁμοιώματι εἰκόνος).
ὅσαwhatever thingsNominativerelative pronoun (introducing the first cosmic clause)→ participant referenceὅσος: 'as many as / whatever'; introduces the merism of created realms; renders אֲשֶׁר.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανῷheavenDativedative of place (first realm: 'in heaven')→ sphere or referenceοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the first of the three cosmic realms (heaven, earth, waters) whose creatures may not be imaged.
ἄνωaboveadverb of place (specifying 'heaven above')→ clausal contributionἄνω: 'above / upward'; renders מִמַּעַל; locates the first realm in the upper cosmos.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαwhatever thingsNominativerelative pronoun (introducing the second cosmic clause)→ participant referenceὅσος: relative quantifier; introduces the earthly realm.
ἐνin / onpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇearthDativedative of place (second realm: 'on the earth')→ sphere or referenceγῆ: 'earth / land'; renders אֶרֶץ; the second cosmic realm of the merism.
κάτωbeneathadverb of place (specifying 'earth beneath')→ clausal contributionκάτω: 'below / downward'; renders מִתָּחַת; locates the second realm below the heaven.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαwhatever thingsNominativerelative pronoun (introducing the third cosmic clause)→ participant referenceὅσος: relative quantifier; introduces the watery realm under the earth.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδασινwatersDativedative of place (third realm: 'in the waters')→ sphere or referenceὕδωρ (dat. pl. ὕδασιν): 'water'; renders מַיִם; the third cosmic realm — the waters beneath the earth, home of sea-creatures; the merism leaves no created sphere whose form may be worshiped.
ὑποκάτωunderimproper preposition + genitive (specifying location of the waters)→ spatial or relational framingὑποκάτω: 'underneath / below'; renders מִתַּחַת; with τῆς γῆς, 'under the earth,' completing the cosmic merism.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ὑποκάτω ('under the earth')→ relational specificationγῆ: 'earth'; the waters lie 'under the earth' in the three-tiered cosmology; the whole created order is thereby excluded as object of worship.
9
οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσίν με
You shall not bow down to them nor serve them; for I am the LORD your God, a jealous God, repaying the sins of fathers upon children to the third and fourth generation, to those who hate me,
The image-prohibition completes in a worship-prohibition (bowing/serving), grounded by a ὅτι-clause naming the LORD as θεὸς ζηλωτής ('a jealous God'). The participle ἀποδιδούς ('repaying') opens the sanction: judgment on the third and fourth generation 'of those who hate me,' contrasted in v. 10 with mercy 'to thousands.' The asymmetry — three/four generations of judgment against thousands of mercy — is the heart of the commandment's theology.
Word-by-word analysis· 29 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
προσκυνήσειςyou shall bow down / worshipFut Act Indic 2 Sg · προσκυνέωmain verb (prohibition of cultic prostration)→ prohibitive future (apodictic command)προσκυνέω: 'bow down / do obeisance / worship'; renders שָׁחָה (Hishtaphel); the verb denotes the physical act of prostration in worship; forbidden toward any image or rival god.
αὐτοῖςto themDativedative object of προσκυνήσεις (the images/gods)→ participant reference or interestαὐτός: refers to the idols/likenesses of v. 8; one must not prostrate to them.
οὐδὲnorcoordinating negative→ clausal contributionοὐδέ: 'nor'; links the second prohibition (serving) to the first (bowing).
μὴnotsubjunctive negative (with λατρεύσῃς, emphatic prohibition οὐδὲ μή)→ clausal qualification or emphasisμή: with the aorist subjunctive forms the emphatic prohibition οὐδὲ μὴ λατρεύσῃς; the doubled negation (οὐδὲ μή) strengthens the ban on cultic service.
λατρεύσῃςyou should serveAor Act Subj 2 Sg · λατρεύωmain verb (emphatic prohibitive subjunctive)→ prohibitive aorist subjunctive (emphatic ban on cultic service)λατρεύω: 'serve / worship (cultically)'; renders עָבַד; distinct from προσκυνέω (bodily prostration), λατρεύω denotes the rendering of religious service/worship; the prohibitive subjunctive with οὐδὲ μή is the strongest form of negation in Greek; cf. λατρεία as cultic worship at Rom 9:4; 12:1.
αὐτοῖςthemDativedative object of λατρεύσῃς→ participant reference or interestαὐτός: the images/gods, to which no cultic service may be rendered.
ὅτιfor / becausecausal conjunction (introducing the motivation)→ discourse linkage or contrastὅτι: 'because / for'; introduces the theological ground of the prohibition — the LORD's jealous exclusivity.
ἐγώINominativesubject (emphatic: the divine 'I')→ participant referenceἐγώ: emphatic divine pronoun; ἐγώ εἰμι κύριος renders אָנֹכִי יהוה, the self-identification reinforcing the command's authority.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (in self-identification 'I am the LORD')→ stative present (timeless self-predication)εἰμί: 'be'; the copula in the self-identification formula 'I am the LORD your God'; the present tense expresses the LORD's abiding covenant identity.
κύριοςthe LORDNominativepredicate nominative→ participant prominenceκύριος: rendering of the Tetragrammaton; the jealous, exclusive covenant God.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the covenant formula.
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσύ (sg. gen.): the singular 'your,' personalizing the covenant claim.
θεὸςa GodNominativepredicate nominative (anarthrous: 'a jealous God')→ participant prominenceθεός: here anarthrous, in the descriptive predicate θεὸς ζηλωτής ('a jealous God').
ζηλωτὴςjealousNominativepredicate adjective/noun (qualifying θεός: 'jealous')→ participant prominenceζηλωτής: 'jealous / zealous one'; renders קַנָּא; the LORD's 'jealousy' is his refusal to share his people's worship with rivals — covenant exclusivity, not petty envy; cognate with the ζῆλος language of God's zeal (cf. Exod 34:14; Nah 1:2).
ἀποδιδοὺςrepaying / requitingPres Act Ptc Nom Masc Sg · ἀποδίδωμιparticiple (attributive to θεός: 'a God who repays')→ durative present participle (ongoing characteristic action of requital)ἀποδίδωμι: 'give back / repay / requite'; renders פָּקַד ('visit / requite'); the participle characterizes the LORD as one who requites covenant infidelity; the present tense marks habitual, characteristic action — though balanced by the far greater mercy of v. 10.
ἁμαρτίαςsinsAccusativedirect object of ἀποδιδούς (what is requited)→ object specificationἁμαρτία: 'sin / failure'; renders עָוֹן ('iniquity'); the object of divine requital; the plural marks the accumulated sins of idolatrous fathers.
πατέρωνof fathersGenitivegenitive of source (whose sins: 'of fathers')→ relational specificationπατήρ: 'father'; renders אָבוֹת; the sins of the idolatrous ancestors whose consequences reach into succeeding generations.
ἐπὶuponpreposition + accusative (direction of requital)→ spatial or relational framingἐπί + acc.: 'upon'; the sins are requited 'upon children' — the corporate solidarity of generations under covenant judgment.
τέκναchildrenAccusativeaccusative object of ἐπί (recipients of requital)→ object specificationτέκνον: 'child / offspring'; renders בָּנִים; the children share in the consequences of ancestral idolatry — bounded, however, to three or four generations, against the 'thousands' of v. 10.
ἐπὶto / uponpreposition + accusative (extent: 'to the third generation')→ spatial or relational framingἐπί + acc.: here marking the temporal/generational extent of the requital.
τρίτηνthirdAccusativeordinal adjective (modifying γενεάν)→ object specificationτρίτος: 'third'; the requital extends 'to the third and fourth generation' (renders עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים), a bounded span representing a living household — the consequences of idolatry within an extended family, not endless retribution.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τετάρτηνfourthAccusativeordinal adjective (coordinate with τρίτην, modifying γενεάν)→ object specificationτέταρτος: 'fourth'; completes the bounded generational span ('third and fourth generation').
γενεὰνgenerationAccusativeaccusative of extent (with the ordinals)→ object specificationγενεά: 'generation / lineage'; renders דּוֹר; the unit of the bounded requital.
τοῖςto thoseDativearticle (substantivizing the participle μισοῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦσίνwho hatePres Act Ptc Dat Masc Pl · μισέωsubstantival participle (specifying the objects of requital: 'those who hate me')→ durative present participle (ongoing disposition of enmity)μισέω: 'hate'; renders שָׂנֵא; 'those who hate me' are the covenant-breakers, idolaters; the requital falls specifically on persistent enemies of the LORD, not arbitrarily — and even so it is bounded, while love receives unbounded mercy (v. 10).
μεmeAccusativedirect object of μισοῦσιν→ participant referenceἐγώ (acc. με): the LORD himself, object of the haters' enmity.
10
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
and showing mercy to thousands, to those who love me and to those who keep my commandments.
The counter-clause to v. 9: against three/four generations of requital stands ἔλεος εἰς χιλιάδας ('mercy to thousands' — i.e., a thousand generations, cf. 7:9). The participial pair ποιῶν ('doing/showing') balances the ἀποδιδούς of v. 9; the dual object 'those who love me / who keep my commandments' joins love and obedience as the single covenant response.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction (joining mercy-clause to judgment-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιῶνshowing / doingPres Act Ptc Nom Masc Sg · ποιέωparticiple (attributive to the LORD: 'one who shows mercy')→ durative present participle (characteristic ongoing action of mercy)ποιέω: 'do / make / show'; ποιῶν ἔλεος ('showing mercy') renders עֹשֶׂה חֶסֶד; balances ἀποδιδούς (v. 9): the LORD is characterized far more by mercy-doing than by requital.
ἔλεοςmercyAccusativedirect object of ποιῶν (the mercy shown)→ object specificationἔλεος: 'mercy / lovingkindness'; renders חֶסֶד, the covenant-love of the LORD; its extent ('to thousands') vastly outweighs the bounded judgment of v. 9, displaying the asymmetry of grace over wrath.
εἰςto / untopreposition + accusative (extent of mercy)→ spatial or relational framingεἰς + acc.: marking the generational reach of the mercy — 'to thousands (of generations).'
χιλιάδαςthousandsAccusativeaccusative object of εἰς (extent: 'thousands of generations')→ object specificationχιλιάς: 'thousand'; renders אֲלָפִים; 'to thousands' is glossed at 7:9 as 'to a thousand generations,' setting the immeasurable scope of covenant mercy against the three/four generations of judgment.
τοῖςto thoseDativearticle (substantivizing the participle ἀγαπῶσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαπῶσίνwho lovePres Act Ptc Dat Masc Pl · ἀγαπάωsubstantival participle (recipients of mercy: 'those who love me')→ durative present participle (ongoing covenant love)ἀγαπάω: 'love'; renders אָהַב; 'those who love me' are the faithful covenant partners — the antonymic counterpart to 'those who hate me' (v. 9); Deuteronomy makes love of God the heart of the law (6:5), and the NT joins it to commandment-keeping (John 14:15).
μεmeAccusativedirect object of ἀγαπῶσιν→ participant referenceἐγώ (acc. με): the LORD, object of covenant love.
καὶandcoordinate conjunction (joining the two participial descriptions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςto thoseDativearticle (substantivizing φυλάσσουσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλάσσουσινwho keepPres Act Ptc Dat Masc Pl · φυλάσσωsubstantival participle (parallel to ἀγαπῶσιν: 'those who keep')→ durative present participle (ongoing observance)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; loving God and keeping his commandments are joined as a single covenant disposition — the inseparability of love and obedience (cf. John 14:15; 1 John 5:3).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
προστάγματάcommandments / ordinancesAccusativedirect object of φυλάσσουσιν→ object specificationπρόσταγμα: 'command / ordinance / decree'; renders מִצְוֹת; the binding precepts of the LORD that the faithful 'keep'; one of Deuteronomy's several near-synonyms for the covenant stipulations.
μουmyGenitivegenitive of possession (with προστάγματα: 'my commandments')→ relational specificationἐγώ (gen. μου): the commandments belong to the LORD, the covenant lawgiver.
11
οὐ λήμψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ
You shall not take the name of the LORD your God in vain; for the LORD will by no means hold guiltless the one who takes his name in vain.
The Name-commandment: 'you shall not take/lift up the name … ἐπὶ ματαίῳ (in vain / for an empty purpose).' The motivation clause uses the emphatic οὐ … μή with the litotes καθαρίσῃ ('cleanse / hold guiltless') — the LORD will by no means acquit the one who profanes his name. The reverence for the divine Name underlies the LXX's own practice of rendering the Tetragrammaton by κύριος.
Word-by-word analysis· 22 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
λήμψῃyou shall take / lift upFut Mid Indic 2 Sg · λαμβάνωmain verb (prohibition concerning the Name)→ prohibitive future (apodictic command)λαμβάνω (fut. mid. λήμψομαι): 'take / receive / lift up'; renders נָשָׂא ('lift up / bear / carry'); 'taking the name in vain' covers false oaths, empty invocation, and the profaning of the Name; the verb's breadth ('lift up / bear') includes carrying the Name unworthily.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of λήμψῃ→ object specificationὄνομα: 'name'; renders שֵׁם; 'the name of the LORD' represents his revealed self and presence; its misuse profanes the holy God himself; the reverence for the Name shaped Jewish practice of substitution (Adonai → κύριος in the LXX).
κυρίουof the LORDGenitivegenitive of possession (whose name)→ relational specificationκύριος: rendering of the Tetragrammaton; the very Name guarded by this commandment.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition ('the LORD your God')→ relational specificationθεός: 'God'; the covenant formula in the genitive.
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσύ (sg. gen.): the singular covenant 'your.'
ἐπὶin / forpreposition + dative (manner/purpose: 'in vain')→ spatial or relational framingἐπί + dat.: in the idiom ἐπὶ ματαίῳ ('for an empty purpose / in vain'), rendering לַשָּׁוְא; marks the manner that profanes the Name — emptily, falsely, to no true end.
ματαίῳvain / emptyDativesubstantivized adjective (object of ἐπί: 'in vanity')→ sphere or referenceμάταιος: 'vain / empty / worthless'; renders שָׁוְא; the substantive 'in vain / for emptiness' covers perjury, magic, and frivolous or deceptive use of the divine Name.
οὐnotnegative particle (with γάρ and μή, emphatic denial)→ discourse linkage or contrastοὐ: with γάρ introducing the motivation clause; combined with μή below forms the emphatic οὐ … μή.
γὰρforcausal conjunction (post-positive, introducing the sanction)→ discourse linkage or contrastγάρ: 'for'; introduces the reason for the prohibition — the LORD's certain non-acquittal of the offender.
μὴnotsubjunctive negative (forming οὐ … μή with καθαρίσῃ)→ clausal qualification or emphasisμή: with the aorist subjunctive καθαρίσῃ forms the emphatic future denial οὐ μή ('by no means will').
καθαρίσῃwill hold guiltless / cleanseAor Act Subj 3 Sg · καθαρίζωmain verb of motivation clause (emphatic future denial)→ emphatic future negation (οὐ μή + aor. subj.: 'will certainly not acquit')καθαρίζω: 'cleanse / purify / hold guiltless'; renders נָקָה (Piel, 'leave unpunished, acquit'); the litotes 'will by no means cleanse/acquit' = 'will surely punish'; οὐ μή + subjunctive is the strongest form of future denial in Greek — divine acquittal of the Name-profaner is absolutely excluded.
κύριοςthe LORDNominativesubject of καθαρίσῃ→ participant prominenceκύριος: rendering of the Tetragrammaton; the offended God who will not acquit.
τὸνthe oneAccusativearticle (substantivizing the participle λαμβάνοντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαμβάνονταwho takesPres Act Ptc Acc Masc Sg · λαμβάνωsubstantival participle (object of καθαρίσῃ: 'the one who takes')→ durative present participle (the characteristic offender)λαμβάνω: 'take / lift up'; the participle resumes the verb of the commandment (λήμψῃ), naming the offender — 'the one who takes his name in vain' — as the object the LORD will not acquit.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of λαμβάνοντα→ object specificationὄνομα: 'name'; the divine Name profaned by the offender.
αὐτοῦhisGenitivegenitive of possession ('his name' = the LORD's)→ relational specificationαὐτός (gen.): refers to κύριος; 'his name.'
ἐπὶin / forpreposition + dative (manner: 'in vain', repeated)→ spatial or relational framingἐπί + dat.: the repeated ἐπὶ ματαίῳ frames the verse as an inclusio, sealing the prohibition with its sanction.
ματαίῳvain / emptyDativesubstantivized adjective (object of ἐπί, repeated)→ sphere or referenceμάταιος: 'vain / empty'; the repetition closes the verse, binding offense and judgment together.
12
φύλαξαι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου
Keep the day of the sabbaths, to sanctify it, just as the LORD your God commanded you.
The Sabbath commandment opens with φύλαξαι ('keep / guard'), the aorist middle imperative, where Exod 20:8 has μνήσθητι ('remember') — the first signal of Deuteronomy's distinctive Sabbath. The clause ὃν τρόπον ἐνετείλατό σοι ('just as he commanded you') presupposes the prior Horeb giving and recurs as a refrain in this restated Decalogue (vv. 16, 32, 33), binding the commandments to the LORD's own prior charge.
Word-by-word analysis· 15 words
φύλαξαιkeep / guardAor Mid Impv 2 Sg · φυλάσσωmain verb (Sabbath command, middle imperative)→ ingressive aorist imperative (take care to keep)φυλάσσω (aor. mid. impv. φύλαξαι): 'guard / keep / observe'; renders שָׁמוֹר; this is the diagnostic divergence from Exodus — Deuteronomy commands 'KEEP' (שָׁמוֹר) the sabbath where Exod 20:8 commands 'REMEMBER' (זָכוֹר, LXX μνήσθητι); the middle voice stresses careful personal observance.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of φύλαξαι ('the day')→ object specificationἡμέρα: 'day'; the object of keeping — 'the day of the sabbaths.'
τῶνof theGenitivearticle (with σαββάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σαββάτωνsabbathsGenitivegenitive of definition (with ἡμέραν: 'the day of the sabbaths')→ relational specificationσάββατον: 'sabbath / rest'; a Greek loanword from Aramaic/Hebrew שַׁבָּת; the plural form σάββατα/σαββάτων often functions as a singular in the LXX (a Hebraizing/Aramaizing plural); 'the day of the sabbaths' = the sabbath day.
ἁγιάζεινto sanctify / hallowPres Act Infin · ἁγιάζωinfinitive of purpose/epexegesis (defining how to keep: 'to hallow it')→ durative present infinitive (ongoing consecration)ἁγιάζω: 'make holy / consecrate / hallow'; renders קָדַשׁ (Piel); the infinitive defines what 'keeping' the day means — setting it apart as holy to the LORD; the present tense marks the recurring weekly consecration.
αὐτήνitAccusativedirect object of ἁγιάζειν (the day)→ participant referenceαὐτός (fem. acc.): refers to ἡμέραν; 'to hallow it' (the day).
ὃνwhichAccusativerelative pronoun (in the idiom ὃν τρόπον: 'in the manner which')→ participant referenceὅς: relative pronoun; in the fixed adverbial idiom ὃν τρόπον ('just as / in the manner that'), an accusative of manner.
τρόπονmanner / wayAccusativeaccusative of manner (with ὅν: 'in the way that')→ object specificationτρόπος: 'manner / way'; ὃν τρόπον renders כַּאֲשֶׁר ('as / just as'), a comparison-formula recurring at vv. 16, 32, 33 grounding obedience in the LORD's prior command.
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (the LORD's prior charge)→ constative aorist (the prior Horeb commanding)ἐντέλλομαι: 'command / charge / enjoin'; renders צִוָּה (Piel); the aorist points back to the original Horeb giving of the commandment; the recurring 'just as the LORD commanded you' binds the restated Decalogue to its first promulgation.
σοιyouDativedative indirect object (recipient of the command)→ participant reference or interestσύ (sg. dat.): the addressee whom the LORD commanded.
κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of the Tetragrammaton; the commanding covenant God.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσύ (sg. gen.): the singular covenant 'your.'
13
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου
Six days you shall labor and do all your works,
The positive complement of the Sabbath command: six days are given for labor. The fronted accusative of duration ἓξ ἡμέρας ('six days') balances the seventh-day rest of v. 14. The pairing ἐργᾷ … ποιήσεις ('you shall work … you shall do') makes ordinary labor itself a divinely sanctioned rhythm, bounded by the sabbath.
Word-by-word analysis· 9 words
ἓξsixAccusativenumeral (with ἡμέρας: accusative of duration)→ object specificationἕξ: 'six'; indeclinable numeral; ἓξ ἡμέρας ('six days') is the fronted accusative of duration setting the work-week against the seventh-day rest.
ἡμέραςdaysAccusativeaccusative of duration ('for six days')→ object specificationἡμέρα: 'day'; the accusative of extent of time — the span allotted for labor.
ἐργᾷyou shall labor / workPres Mid Indic/Impv 2 Sg · ἐργάζομαιmain verb (the command/permission to work)→ durative present (habitual labor across the six days)ἐργάζομαι (2 sg. ἐργᾷ): 'work / labor'; renders עָבַד; the present form expresses the customary six-day labor; the verb is cognate with τὰ ἔργα ('works') that follows, framing all weekday productivity.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (parallel to ἐργᾷ: 'and do')→ predictive/permissive future (the sanctioned weekday doing)ποιέω: 'do / make'; renders עָשָׂה; 'do all your works' completes the six-day labor command; the same verb returns negated in v. 14 ('you shall not do any work').
πάνταallAccusativeattributive adjective (modifying τὰ ἔργα)→ object specificationπᾶς: 'all / every'; 'all your works' — the full range of legitimate weekday labor.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativedirect object of ποιήσεις→ object specificationἔργον: 'work / deed / task'; renders מְלָאכָה; cognate with ἐργάζομαι; 'your works' are the ordinary occupations permitted on the six days and forbidden on the seventh.
σουyourGenitivegenitive of possession (with ἔργα: 'your works')→ relational specificationσύ (sg. gen.): the singular covenant 'your.'
14
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ οἱ υἱοί σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί ἵνα ἀναπαύσηται ὁ παῖς σου καὶ ἡ παιδίσκη σου ὥσπερ καὶ σύ
but the seventh day is a sabbath to the LORD your God; you shall not do any work on it — you, and your sons, and your daughter, your manservant and your maidservant, your ox and your draft-animal and any beast of yours, and the sojourner who dwells among you — so that your manservant and your maidservant may rest as well as you.
The adversative δέ turns from labor to rest: the seventh day is σάββατα κυρίῳ ('a sabbath to the LORD'). The household-and-livestock catalogue (sons, daughter, servants, ox, draft-animal, beast, sojourner) universalizes the rest. Distinctively, Deuteronomy adds the explicit purpose ἵνα ἀναπαύσηται ὁ παῖς σου καὶ ἡ παιδίσκη σου ('that your manservant and maidservant may rest') with ὥσπερ καὶ σύ ('just as you') — a humanitarian rationale absent from Exodus 20 and flowing from Israel's own memory of slavery (v. 15).
Word-by-word analysis· 62 words
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive; contrasts rest with labor)→ discourse linkage or contrastδέ: 'but / and'; here adversative, turning from the six working days to the seventh of rest.
ἡμέρᾳdayDativedative of time ('on the seventh day')→ sphere or referenceἡμέρα: 'day'; the seventh day, set apart as sabbath.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the seventh day, the sabbath, climax of the weekly rhythm.
σάββαταa sabbathNominativepredicate nominative (verbless clause: 'is a sabbath')→ participant prominenceσάββατον: 'sabbath / rest'; the plural σάββατα functions as a singular predicate ('is a sabbath'); the verbless clause renders the Hebrew nominal sentence שַׁבָּת לַיהוה.
κυρίῳto the LORDDativedative of possession/dedication ('a sabbath to the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton; the dative of dedication — the day belongs to the LORD, consecrated to him.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativenoun in apposition ('to the LORD your God')→ sphere or referenceθεός (dat. θεῷ): 'God'; the covenant formula in the dative.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.): the singular covenant 'your.'
οὐnotnegative particle (prohibition of work)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (prohibition of sabbath labor)→ prohibitive future (apodictic command)ποιέω: 'do / make'; renders עָשָׂה; the negated future forbids any work on the sabbath — the same verb permitted in v. 13 is now prohibited for the seventh day.
ἐνonpreposition + dative (temporal: 'on it')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on it').
αὐτῇitDativedative object of ἐν (the seventh day)→ participant reference or interestαὐτός (fem. dat.): refers to ἡμέρᾳ; 'on it' (the day).
πᾶνanyAccusativeattributive adjective (with ἔργον: 'any work')→ object specificationπᾶς: 'all / any'; with the negation 'not … any work' — a total prohibition of sabbath labor.
ἔργονworkAccusativedirect object of ποιήσεις→ object specificationἔργον: 'work / labor'; renders מְלָאכָה; the object forbidden on the sabbath, in deliberate contrast to 'all your works' permitted in v. 13.
σὺyouNominativenominative (heading the catalogue of those who must rest)→ participant referenceσύ (nom.): the head of the household, first in the catalogue of those bound to sabbath rest.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοίsonsNominativenominative (catalogue member: 'your sons')→ participant prominenceυἱός: 'son'; renders בֵּן; the children of the household share the sabbath rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with θυγάτηρ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγάτηρdaughterNominativenominative (catalogue member: 'your daughter')→ participant prominenceθυγάτηρ: 'daughter'; renders בַּת; included among those who rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
ὁtheNominativearticle (with παῖς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςmanservant / slaveNominativenominative (catalogue member: 'your manservant')→ participant prominenceπαῖς: 'servant / slave / boy'; renders עֶבֶד; the male slave, singled out at the verse's end as the special beneficiary of the rest (ἵνα ἀναπαύσηται ὁ παῖς σου), the humanitarian heart of the Deuteronomic Sabbath.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with παιδίσκη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηmaidservantNominativenominative (catalogue member: 'your maidservant')→ participant prominenceπαιδίσκη: 'maidservant / female slave'; renders אָמָה; the female slave, paired with the παῖς as the explicit beneficiary of the sabbath rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
ὁtheNominativearticle (with βοῦς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοῦςoxNominativenominative (catalogue member: 'your ox')→ participant prominenceβοῦς: 'ox / cattle'; renders שׁוֹר; Deuteronomy specifies ox and draft-animal where Exod 20:10 has only 'cattle,' extending the rest explicitly to working animals.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with ὑποζύγιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζύγιόνdraft-animal / donkeyNominativenominative (catalogue member: 'your draft-animal')→ participant prominenceὑποζύγιον: 'beast under the yoke / draft-animal / donkey'; renders חֲמוֹר ('donkey'); lit. 'that which is under the yoke'; Deuteronomy's explicit mention of the donkey (absent in Exod 20) underscores the inclusion of all laboring animals in the rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνany / everyNominativeattributive adjective (with κτῆνος: 'any beast')→ participant prominenceπᾶς: 'all / any'; 'any beast of yours' generalizes beyond the named animals to all livestock.
κτῆνόςbeast / livestockNominativenominative (catalogue member: 'any beast')→ participant prominenceκτῆνος: 'beast / livestock / domestic animal'; renders בְּהֵמָה; the comprehensive term gathering all the household's animals into the rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with προσήλυτος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσήλυτοςsojourner / proselyteNominativenominative (catalogue member: 'the sojourner')→ participant prominenceπροσήλυτος: 'sojourner / resident alien / proselyte'; renders גֵּר; the LXX coinage (lit. 'one who has come to') becomes the technical term for the resident foreigner and later for the religious convert; included in the sabbath rest, reflecting Israel's own memory of being גֵּרִים in Egypt.
ὁthe oneNominativearticle (substantivizing the participle παροικῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παροικῶνwho dwells / sojournsPres Act Ptc Nom Masc Sg · παροικέωattributive participle (modifying προσήλυτος: 'who sojourns among you')→ durative present participle (ongoing residence)παροικέω: 'dwell beside / sojourn / reside as an alien'; renders גּוּר; the participle defines the προσήλυτος as one temporarily resident among Israel; cognate πάροικος describes Abraham (Gen 23:4) and Israel in Egypt (Acts 7:6).
ἐνamong / inpreposition + dative (locative: 'among you')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among you').
σοίyouDativedative object of ἐν ('among/with you')→ participant reference or interestσύ (sg. dat. σοί): 'among you' — the community within which the sojourner resides.
ἵναso thatpurpose conjunction (introducing the humanitarian goal)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose clause that gives Deuteronomy's distinctive humanitarian rationale for the sabbath — the rest of the servants.
ἀναπαύσηταιmay restAor Mid Subj 3 Sg · ἀναπαύωverb of purpose clause (the rest of the servants)→ ingressive aorist subjunctive (purpose: that they may find rest)ἀναπαύω (mid. ἀναπαύομαι): 'rest / cease / be refreshed'; renders נוּחַ; the explicit purpose 'that your manservant and maidservant may rest' is Deuteronomy's humanitarian motive, absent from Exod 20:11 (which grounds the sabbath in creation); the cognate noun ἀνάπαυσις/κατάπαυσις undergirds the 'rest' theology of Heb 3–4.
ὁtheNominativearticle (with παῖς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςmanservantNominativesubject of ἀναπαύσηται→ participant prominenceπαῖς: 'manservant / male slave'; the primary beneficiary of the rest-purpose, recalled here by name for emphasis.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with παιδίσκη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηmaidservantNominativesubject of ἀναπαύσηται (coordinate with παῖς)→ participant prominenceπαιδίσκη: 'maidservant / female slave'; paired with παῖς as the joint beneficiary of the sabbath rest.
σουyourGenitivegenitive of possession→ relational specificationσύ (sg. gen.).
ὥσπερjust ascomparative conjunction (equalizing master and servant)→ discourse linkage or contrastὥσπερ: 'just as / even as'; renders כָּמוֹךָ; the comparison ὥσπερ καὶ σύ ('as well as you') equalizes master and slave in the right to rest — a radical leveling rooted in the shared memory of bondage.
καὶalso / evenadverbial intensifier (with σύ: 'as well as you')→ discourse linkage or contrastκαί: here adverbial ('also / even'), strengthening the comparison — the servant rests exactly as the master does.
σύyouNominativenominative in comparison (the master, the standard of the rest)→ participant referenceσύ (nom.): the master, whose own rest becomes the measure of the servant's; the verse ends by binding the two together in dignity.
15
καὶ μνησθήσῃ ὅτι οἰκέτης ἦσθα ἐν γῇ Αἰγύπτῳ καὶ ἐξήγαγέν σε κύριος ὁ θεός σου ἐκεῖθεν ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ διὰ τοῦτο συνέταξέν σοι κύριος ὁ θεός σου ὥστε φυλάσσεσθαι τὴν ἡμέραν τῶν σαββάτων καὶ ἁγιάζειν αὐτήν
And you shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and a high arm; therefore the LORD your God commanded you to keep the day of the sabbaths and to sanctify it.
This is the chapter's most signal divergence from Exodus. Where Exod 20:11 grounds the sabbath in creation ('for in six days the LORD made heaven and earth … and rested'), Deuteronomy grounds it in REDEMPTION: 'remember (μνησθήσῃ) that you were a slave (οἰκέτης) in Egypt, and the LORD brought you out … with a mighty hand and a high arm; THEREFORE (διὰ τοῦτο) the LORD commanded you to keep the sabbath.' The memory of bondage and exodus is the reason for the rest — and the reason the servants too must rest (v. 14). The 'mighty hand and high arm' is Deuteronomy's signature Exodus-formula.
Word-by-word analysis· 40 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μνησθήσῃyou shall rememberFut Pass Indic 2 Sg · μιμνῄσκομαιmain verb (the command to remember)→ imperatival future (binding charge to remember)μιμνῄσκομαι (fut. pass. μνησθήσῃ): 'remember / call to mind'; renders זָכַר; strikingly, the verb 'remember' that opens the Exodus sabbath-command (μνήσθητι, Exod 20:8) appears in Deuteronomy not of the sabbath itself but of the SLAVERY — the object of memory is bondage in Egypt, which becomes the ground of the rest; remembrance is the engine of Deuteronomic covenant ethics (cf. 8:2; 16:3).
ὅτιthatcomplementizer (introducing the content of remembrance)→ clausal contributionὅτι: 'that'; introduces the object-clause of μνησθήσῃ — what must be remembered.
οἰκέτηςslave / household servantNominativepredicate nominative (with ἦσθα: 'you were a slave')→ participant prominenceοἰκέτης: 'house-slave / domestic servant'; renders עֶבֶד; the term recalls Israel's own servitude — the very status (παῖς/οἰκέτης) now granted sabbath rest in v. 14; remembering one's own slavery grounds compassion for the slave.
ἦσθαyou wereImpf Act Indic 2 Sg · εἰμίcopula (in the remembered clause: 'you were a slave')→ durative imperfect (the ongoing past state of bondage)εἰμί (impf. 2 sg. ἦσθα): 'be'; the imperfect ἦσθα describes the protracted past condition of slavery in Egypt — a state, not a moment.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place ('in the land')→ sphere or referenceγῆ: 'land'; ἐν γῇ Αἰγύπτῳ ('in the land of Egypt') locates the remembered bondage.
ΑἰγύπτῳEgyptDativedative in apposition (with γῇ: 'land of Egypt')→ sphere or referenceΑἴγυπτος (dat. Αἰγύπτῳ): standard LXX form of מִצְרַיִם; the place of slavery and of the redemption now recalled.
καὶandcoordinate conjunction (joining slavery to deliverance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγένbrought outAor Act Indic 3 Sg · ἐξάγωmain verb (the redemptive deliverance)→ constative aorist (the historic Exodus act)ἐξάγω: 'lead out / bring out'; renders יָצָא (Hiphil); the verb of the Exodus deliverance (cf. v. 6); its appearance here ties the sabbath directly to the redemption — the day of rest commemorates the day of liberation.
σεyouAccusativedirect object of ἐξήγαγεν→ participant referenceσύ (sg. acc. σε): the redeemed slave, brought out of Egypt.
κύριοςthe LORDNominativesubject of ἐξήγαγεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine Redeemer of the Exodus.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
ἐκεῖθενfrom thereadverb of place (source: 'out from there')→ clausal contributionἐκεῖθεν: 'from there / thence'; renders מִשָּׁם; 'from there' = out of Egypt, the place of bondage left behind.
ἐνwith / bypreposition + dative (instrumental: 'with a mighty hand')→ spatial or relational framingἐν + dat.: here instrumental ('by / with'), rendering the Hebrew בְּ of means in the Exodus formula.
χειρὶhandDativedative of means (with κραταιᾷ: 'a mighty hand')→ sphere or referenceχείρ: 'hand'; ἐν χειρὶ κραταιᾷ ('with a mighty hand') renders בְּיָד חֲזָקָה, a signature Deuteronomic Exodus-formula for the LORD's overpowering redemptive might (cf. 4:34; 6:21; 7:8).
κραταιᾷmighty / strongDativeattributive adjective (modifying χειρί)→ sphere or referenceκραταιός: 'mighty / strong'; renders חֲזָקָה; the 'mighty hand' is the LORD's irresistible saving power displayed in the Exodus.
καὶandcoordinate conjunction (joining the parallel metaphor)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνwith / bypreposition + dative (instrumental, parallel)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental, parallel).
βραχίονιarmDativedative of means (with ὑψηλῷ: 'a high/uplifted arm')→ sphere or referenceβραχίων: 'arm'; ἐν βραχίονι ὑψηλῷ ('with a high/outstretched arm') renders בִּזְרֹעַ נְטוּיָה, paired with 'mighty hand' as the standard anthropomorphic image of the LORD's redemptive power (cf. 4:34; 26:8; the imagery resurfaces in Luke 1:51, John 12:38 citing Isa 53:1).
ὑψηλῷhigh / upliftedDativeattributive adjective (modifying βραχίονι)→ sphere or referenceὑψηλός: 'high / lofty / uplifted'; renders נְטוּיָה ('outstretched') here glossed as 'high'; the uplifted arm signifies decisive, victorious divine action.
διὰbecause ofpreposition + accusative (in the causal idiom διὰ τοῦτο: 'therefore')→ spatial or relational framingδιά + acc.: 'because of / on account of'; in the phrase διὰ τοῦτο ('on account of this / therefore').
τοῦτοthisAccusativedemonstrative (object of διά: 'therefore')→ participant referenceοὗτος: 'this'; διὰ τοῦτο ('therefore / for this reason') renders עַל־כֵּן; this is the logical hinge — BECAUSE of the redemption from slavery, the sabbath is commanded; the rationale is redemptive, not creational.
συνέταξένcommanded / ordainedAor Act Indic 3 Sg · συντάσσωmain verb (the commanding of the sabbath)→ constative aorist (the prior divine ordinance)συντάσσω: 'order / arrange / command / ordain'; renders צִוָּה; the verb of authoritative ordinance; here it makes the sabbath the direct consequence of the Exodus — 'therefore the LORD commanded you to keep the sabbath.'
σοιyouDativedative indirect object (recipient of the command)→ participant reference or interestσύ (sg. dat.): the one commanded to keep the sabbath.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the Redeemer-Lawgiver who ordains the sabbath.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
ὥστεso as / toresult/purpose conjunction (with infinitive: 'so as to keep')→ discourse linkage or contrastὥστε: 'so that / so as to'; with the infinitive expresses the content/result of the command — to keep and hallow the sabbath.
φυλάσσεσθαιto keep / observePres Mid Infin · φυλάσσωinfinitive (content of συνέταξεν: 'to keep the day')→ durative present infinitive (ongoing observance)φυλάσσω (mid. inf.): 'guard / keep / observe'; renders שָׁמַר; resumes the φύλαξαι of v. 12, closing the Sabbath-command as an inclusio — the day is to be kept because of the redemption.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of φυλάσσεσθαι→ object specificationἡμέρα: 'day'; the sabbath day to be kept.
τῶνof theGenitivearticle (with σαββάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σαββάτωνsabbathsGenitivegenitive of definition (with ἡμέραν: 'the day of the sabbaths')→ relational specificationσάββατον: 'sabbath'; the Hebraizing plural for the single sabbath day, echoing v. 12 and sealing the inclusio.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἁγιάζεινto sanctify / hallowPres Act Infin · ἁγιάζωinfinitive (parallel to φυλάσσεσθαι: 'and to hallow it')→ durative present infinitive (ongoing consecration)ἁγιάζω: 'make holy / consecrate'; renders קָדַשׁ; resumes the ἁγιάζειν of v. 12; the sabbath is both 'kept' and 'hallowed' — set apart as holy in grateful memory of redemption.
αὐτήνitAccusativedirect object of ἁγιάζειν (the day)→ participant referenceαὐτός (fem. acc.): refers to ἡμέραν; closes the Sabbath-commandment by recalling its opening words.
16
τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι
Honor your father and your mother, just as the LORD your God commanded you, that it may be well with you and that you may live long upon the land that the LORD your God is giving you.
The honor-commandment, expressed by the present imperative τίμα. Deuteronomy expands the Exodus form: it adds 'just as the LORD commanded you' and the doubled purpose ἵνα εὖ σοι γένηται ('that it may be well with you') alongside the promise of long life in the land. Paul cites this commandment as 'the first commandment with a promise' (Eph 6:2–3), quoting the LXX's ἵνα εὖ σοι γένηται; it stands behind the decalogue-lists of Mark 10:19; Luke 18:20.
Word-by-word analysis· 34 words
τίμαhonorPres Act Impv 2 Sg · τιμάωmain verb (positive command to honor parents)→ durative present imperative (ongoing, lifelong honoring)τιμάω: 'honor / value / revere'; renders כַּבֵּד ('give weight to'); the present imperative commands a continual disposition of honor toward parents; the verb implies both inward reverence and material support (cf. the Corban dispute, Mark 7:9–13).
τὸνthe / yourAccusativearticle (with πατέρα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραfatherAccusativedirect object of τίμα→ object specificationπατήρ: 'father'; renders אָב; the father, first object of the honor-command.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνthe / yourAccusativearticle (with μητέρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μητέραmotherAccusativedirect object of τίμα (coordinate with πατέρα)→ object specificationμήτηρ: 'mother'; renders אֵם; the mother, equally object of honor — the commandment binds reverence to both parents.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
ὃνwhichAccusativerelative pronoun (in the idiom ὃν τρόπον: 'just as')→ participant referenceὅς: relative pronoun in the manner-idiom ὃν τρόπον ('just as'); the clause grounds the command in the LORD's prior charge — an expansion not in Exod 20:12.
τρόπονmanner / wayAccusativeaccusative of manner (with ὅν: 'in the way that')→ object specificationτρόπος: 'manner / way'; ὃν τρόπον renders כַּאֲשֶׁר, the recurring comparison-formula of this Decalogue (vv. 12, 32, 33).
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (the prior charge)→ constative aorist (the prior Horeb commanding)ἐντέλλομαι: 'command / charge'; renders צִוָּה; recalls the LORD's original commanding, binding the honor-command to its first promulgation.
σοιyouDativedative indirect object→ participant reference or interestσύ (sg. dat.).
κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of the Tetragrammaton.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
ἵναthatpurpose conjunction (introducing the first promise-clause)→ discourse linkage or contrastἵνα: 'that / in order that'; introduces the promise attached to the commandment — its 'with a promise' character (Eph 6:2).
εὖwelladverb (with γένηται: 'it may be well')→ clausal contributionεὖ: 'well / rightly'; the idiom εὖ σοι γένηται ('that it may be well with you') renders יִיטַב לְךָ; Paul cites this very clause at Eph 6:3 as the promise that makes this 'the first commandment with a promise.'
σοιwith you / to youDativedative of advantage ('well with you')→ participant reference or interestσύ (sg. dat.): the beneficiary of the promised well-being.
γένηταιmay be / becomeAor Mid Subj 3 Sg · γίνομαιverb of purpose clause ('that it may be well')→ ingressive aorist subjunctive (purpose/result of obedience)γίνομαι: 'become / happen / be'; the subjunctive in the ἵνα-clause expresses the promised outcome of honoring parents — covenant well-being.
καὶandcoordinate conjunction (joining the two promise-clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναthatpurpose conjunction (introducing the second promise-clause)→ discourse linkage or contrastἵνα: 'that'; introduces the second promise — long life in the land.
μακροχρόνιοςlong-livedNominativepredicate adjective (with γένῃ: 'that you may be long-lived')→ participant prominenceμακροχρόνιος: 'long-lived / of long duration'; renders the Hebrew idiom 'that your days may be long' (יַאֲרִיכֻן יָמֶיךָ); the LXX compresses it into a single adjective; the promise of longevity in the land is the second half of the expanded Deuteronomic blessing.
γένῃyou may be / becomeAor Mid Subj 2 Sg · γίνομαιverb of second purpose clause ('that you may be long-lived')→ ingressive aorist subjunctive (promised outcome)γίνομαι: 'become / be'; the subjunctive completes the second promise — long life upon the land.
ἐπὶupon / inpreposition + genitive (location: 'upon the land')→ spatial or relational framingἐπί + gen.: 'upon / on'; locates the promised longevity in the land of inheritance.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the promised land)→ relational specificationγῆ: 'land'; renders אֲדָמָה; the land of promise, the sphere of covenant blessing and long life.
ἧςwhichGenitiverelative pronoun (object of δίδωσιν, attracted to genitive of antecedent γῆς)→ relational specificationὅς: relative pronoun; the genitive ἧς shows attraction to its antecedent γῆς ('the land which …'); a common LXX/Koine construction.
κύριοςthe LORDNominativesubject of δίδωσιν→ participant prominenceκύριος: rendering of the Tetragrammaton; the Giver of the land.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
δίδωσίνis givingPres Act Indic 3 Sg · δίδωμιverb of relative clause (the LORD's gift of the land)→ progressive present (the land as present, ongoing gift)δίδωμι: 'give'; renders נָתַן; the present tense presents the land as the LORD's gift now being bestowed — grace preceding and undergirding the law's blessings.
σοιyouDativedative indirect object (recipient of the land)→ participant reference or interestσύ (sg. dat.): the recipient of the land-gift.
17
οὐ μοιχεύσεις
You shall not commit adultery.
The first of the four lapidary prohibitions (vv. 17–20), each a bare οὐ + future indicative. In the Rahlfs LXX of Deuteronomy 5 the order is adultery–murder–theft (μοιχεύσεις, φονεύσεις, κλέψεις), the so-called 'B' order also reflected in some NT decalogue-citations (Luke 18:20; Rom 13:9; Jas 2:11 place 'do not commit adultery' before 'do not murder'); the Hebrew MT order is murder–adultery–theft.
Word-by-word analysis· 2 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation with future indicative; 'you shall not.'
μοιχεύσειςyou shall commit adulteryFut Act Indic 2 Sg · μοιχεύωmain verb (prohibition of adultery)→ prohibitive future (apodictic command)μοιχεύω: 'commit adultery'; renders נָאַף; the prohibition of violating the marriage-bond; placed first in the LXX-Deuteronomy order; cited by Jesus (Matt 5:27; Mark 10:19), Paul (Rom 13:9), and James (Jas 2:11).
18
οὐ φονεύσεις
You shall not murder.
The prohibition of murder, οὐ φονεύσεις. The verb φονεύω (rendering Hebrew רָצַח) denotes unlawful killing/homicide, not all taking of life; Jesus expounds and intensifies this word in the Sermon on the Mount (Matt 5:21–22).
Word-by-word analysis· 2 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
φονεύσειςyou shall murderFut Act Indic 2 Sg · φονεύωmain verb (prohibition of murder)→ prohibitive future (apodictic command)φονεύω: 'murder / kill unlawfully'; renders רָצַח, which denotes illicit homicide rather than judicial or wartime killing; cited and radicalized by Jesus (Matt 5:21) and listed among the commandments at Mark 10:19; Rom 13:9; Jas 2:11.
19
οὐ κλέψεις
You shall not steal.
The prohibition of theft, οὐ κλέψεις, completing the triad adultery–murder–theft. The verb κλέπτω (rendering גָּנַב) covers all wrongful taking of another's property; cited at Rom 13:9 and Mark 10:19.
Word-by-word analysis· 2 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
κλέψειςyou shall stealFut Act Indic 2 Sg · κλέπτωmain verb (prohibition of theft)→ prohibitive future (apodictic command)κλέπτω: 'steal'; renders גָּנַב; forbids wrongful appropriation of another's goods (and, in some rabbinic readings, of persons — kidnapping); cited among the commandments at Rom 13:9; Mark 10:19; Luke 18:20.
20
οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ
You shall not bear false witness against your neighbor with false testimony.
The prohibition of false witness, slightly expanded with the cognate accusative μαρτυρίαν ψευδῆ ('false testimony'). The Deuteronomic form uses μαρτυρία ψευδής where Exod 20:16 has μαρτυρία ψευδής as well, but the LXX-Deut verb-plus-cognate-object construction (ψευδομαρτυρήσεις … μαρτυρίαν ψευδῆ) intensifies the legal/forensic setting of the command — the court of the neighbor.
Word-by-word analysis· 8 words
οὐnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
ψευδομαρτυρήσειςyou shall bear false witnessFut Act Indic 2 Sg · ψευδομαρτυρέωmain verb (prohibition of false testimony)→ prohibitive future (apodictic command)ψευδομαρτυρέω: 'bear false witness / testify falsely'; renders עָנָה … עֵד שָׁקֶר; the compound (ψευδής + μαρτυρέω) targets perjury in the judicial assembly; cited at Mark 10:19; Luke 18:20; Rom 13:9 (in some witnesses).
κατὰagainstpreposition + genitive (hostile direction: 'against')→ spatial or relational framingκατά + gen.: 'against'; the false testimony is directed 'against' the neighbor — a forensic attack.
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive object of κατά (the one wronged)→ relational specificationπλησίον: 'neighbor / the one nearby'; substantivized adverb rendering רֵעַ; the 'neighbor' whose reputation and rights are protected; the love-command of Lev 19:18 ('love your neighbor') summarizes these second-table duties (Rom 13:9–10).
σουyourGenitivegenitive of relationship (with πλησίον)→ relational specificationσύ (sg. gen.).
μαρτυρίανtestimony / witnessAccusativecognate accusative (with ψευδομαρτυρήσεις: 'false testimony')→ object specificationμαρτυρία: 'testimony / witness'; the cognate accusative μαρτυρίαν ψευδῆ ('false testimony') reinforces the verb — a Hebraizing fullness of expression specifying the perjured evidence forbidden in court.
ψευδῆfalseAccusativeattributive adjective (modifying μαρτυρίαν)→ object specificationψευδής: 'false / lying'; renders שָׁקֶר / שָׁוְא; qualifies the testimony as deliberately deceptive — the lie that destroys a neighbor in judgment.
21
οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν
You shall not covet your neighbor's wife. You shall not covet your neighbor's house, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his draft-animal, nor any beast of his, nor whatever belongs to your neighbor.
The coveting prohibition diverges twice from Exod 20:17. (1) The neighbor's WIFE is listed FIRST, in a separate clause with its own οὐκ ἐπιθυμήσεις, ahead of the house — whereas Exodus lists the house first and the wife among the household. (2) The house and following items take a SECOND οὐκ ἐπιθυμήσεις, after which the chattels are governed by οὔτε + GENITIVE (οὔτε τοῦ βοὸς αὐτοῦ …), shifting from accusative to genitive, where Exod 20:17 keeps a single accusative series. The single verb ἐπιθυμέω covers both, unlike the Hebrew MT-Deut which uses two distinct verbs (תַחְמֹד for the wife, תִתְאַוֶּה for the house); Paul cites οὐκ ἐπιθυμήσεις as the commandment that exposed sin (Rom 7:7; cf. 13:9).
Word-by-word analysis· 44 words
οὐκnotnegative particle (apodictic prohibition)→ discourse linkage or contrastοὐ: apodictic negation; 'you shall not.'
ἐπιθυμήσειςyou shall covet / desireFut Act Indic 2 Sg · ἐπιθυμέωmain verb (first coveting prohibition, directed at the wife)→ prohibitive future (apodictic command)ἐπιθυμέω: 'desire / covet / long for'; renders חָמַד; in LXX-Deuteronomy a SINGLE verb governs both wife and house (the Hebrew uses two distinct verbs, חָמַד and הִתְאַוָּה); the first clause directs it at the neighbor's wife; Paul singles out οὐκ ἐπιθυμήσεις as the commandment that 'worked in me all manner of coveting' and exposed sin (Rom 7:7–8).
τὴνtheAccusativearticle (with γυναῖκα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativedirect object of ἐπιθυμήσεις (placed first, emphatically)→ object specificationγυνή: 'wife / woman'; renders אִשָּׁה; Deuteronomy places the WIFE first and in her own clause, before the house — a divergence from Exod 20:17 (house first); the priority dignifies the wife as person rather than listing her among property.
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of possession (whose wife)→ relational specificationπλησίον: 'neighbor'; the one whose wife and goods are protected from covetous desire.
σουyourGenitivegenitive of relationship (with πλησίον)→ relational specificationσύ (sg. gen.).
οὐκnotnegative particle (second, distinct prohibition)→ discourse linkage or contrastοὐ: the SECOND, repeated negation; Deuteronomy gives the house its own οὐκ ἐπιθυμήσεις, separating it from the wife — a structural divergence from Exodus.
ἐπιθυμήσειςyou shall covet / desireFut Act Indic 2 Sg · ἐπιθυμέωmain verb (second coveting prohibition, directed at the house and goods)→ prohibitive future (apodictic command, repeated)ἐπιθυμέω: 'covet / desire'; the REPEATED verb opens the second prohibition (house and possessions); the Hebrew MT here switches to a different verb (הִתְאַוָּה), but the LXX uses ἐπιθυμέω again, unifying the prohibition under a single Greek concept of covetous desire.
τὴνtheAccusativearticle (with οἰκίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίανhouseAccusativedirect object of the second ἐπιθυμήσεις→ object specificationοἰκία: 'house / household'; renders בַּיִת; the neighbor's house, heading the list of property — placed AFTER the wife in Deuteronomy, reversing the Exodus order.
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of possession (whose house)→ relational specificationπλησίον: 'neighbor'; repeated to specify the owner of the house.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
οὔτεnorcoordinating negative (beginning the οὔτε-series of chattels)→ clausal contributionοὔτε: 'and not / nor'; the οὔτε-series that follows enumerates the household goods; note the shift to GENITIVE objects after this point, a Deuteronomic-LXX feature distinct from the accusative series of Exod 20:17.
τὸνtheAccusativearticle (with ἀγρόν, still accusative)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγρὸνfieldAccusativeaccusative object (nor his field)→ object specificationἀγρός: 'field / land'; renders שָׂדֶה; the field — a notable addition, for Exod 20:17 lacks 'field' (a Deuteronomic agrarian expansion); still in the accusative, before the construction shifts to genitive.
αὐτοῦhisGenitivegenitive of possession (his field)→ relational specificationαὐτός (gen.): 'his' — the neighbor's; from here the possessive shifts from σου ('your neighbor') to αὐτοῦ ('his').
οὔτεnorcoordinating negative→ clausal contributionοὔτε: 'nor'; continues the enumeration.
τὸνtheAccusativearticle (with παῖδα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδαmanservantAccusativeaccusative object (nor his manservant)→ object specificationπαῖς: 'manservant / male slave'; renders עֶבֶד; the same household figure given sabbath rest in v. 14 is here protected from a neighbor's covetous appropriation.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός (gen.): 'his.'
οὔτεnorcoordinating negative→ clausal contributionοὔτε: 'nor.'
τὴνtheAccusativearticle (with παιδίσκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηνmaidservantAccusativeaccusative object (nor his maidservant)→ object specificationπαιδίσκη: 'maidservant / female slave'; renders אָמָה; the female slave, likewise protected.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός (gen.): 'his.'
οὔτεnorcoordinating negative (introducing the genitive-governed items)→ clausal contributionοὔτε: 'nor'; from here the objects appear in the GENITIVE (τοῦ βοός, τοῦ ὑποζυγίου, παντὸς κτήνους), the distinctive Deuteronomic-LXX shift from the accusative series.
τοῦtheGenitivearticle (with βοός, now genitive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοὸςoxGenitivegenitive object (nor his ox)→ relational specificationβοῦς (gen. βοός): 'ox'; renders שׁוֹר; here in the GENITIVE — the grammatical shift (acc. → gen.) marks the second half of the chattel-list, a feature peculiar to the LXX-Deuteronomy form.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός (gen.): 'his.'
οὔτεnorcoordinating negative→ clausal contributionοὔτε: 'nor.'
τοῦtheGenitivearticle (with ὑποζυγίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζυγίουdraft-animal / donkeyGenitivegenitive object (nor his draft-animal)→ relational specificationὑποζύγιον: 'beast under the yoke / donkey'; renders חֲמוֹר; the genitive continues the second list-half; the same animal granted rest in v. 14.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός (gen.): 'his.'
οὔτεnorcoordinating negative→ clausal contributionοὔτε: 'nor.'
παντὸςanyGenitiveattributive adjective (with κτήνους: 'any beast')→ relational specificationπᾶς: 'all / any'; 'any beast of his' generalizes the prohibition to all livestock, in the genitive.
κτήνουςbeast / livestockGenitivegenitive object (nor any beast)→ relational specificationκτῆνος (gen. κτήνους): 'beast / livestock'; renders בְּהֵמָה; the comprehensive term gathering all the neighbor's animals under the ban on coveting.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός (gen.): 'his.'
οὔτεnorcoordinating negative (summarizing 'whatever is the neighbor's')→ clausal contributionοὔτε: 'nor'; introduces the summarizing clause embracing all else the neighbor owns.
ὅσαwhatever thingsNominativerelative pronoun (subject of ἐστιν: 'whatever belongs')→ participant referenceὅσος: 'as much/many as / whatever'; the catch-all summary — anything at all belonging to the neighbor; renders the Hebrew כֹּל אֲשֶׁר.
τῷto theDativearticle (with πλησίον)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborDativedative of possession (with ἐστιν: 'belongs to the neighbor')→ sphere or referenceπλησίον: 'neighbor'; dative of possession — 'whatever is to/belongs to the neighbor'; the verse closes by encompassing the neighbor's whole estate.
σούyourGenitivegenitive of relationship (with πλησίον)→ relational specificationσύ (sg. gen.): 'your neighbor's'; the closing possessive returns from αὐτοῦ to σου, framing the whole list as the property of 'your neighbor.'
ἐστινis / belongsPres Act Indic 3 Sg · εἰμίverb of relative clause (possession: 'belongs to')→ stative present (ongoing ownership)εἰμί: 'be'; with the dative of possession (τῷ πλησίον … ἐστιν) means 'belongs to the neighbor'; closes the tenth commandment and the Decalogue.
22
τὰ ῥήματα ταῦτα ἐλάλησεν κύριος πρὸς πᾶσαν συναγωγὴν ὑμῶν ἐν τῷ ὄρει ἐκ μέσου τοῦ πυρός σκότος γνόφος θύελλα φωνὴ μεγάλη καὶ οὐ προσέθηκεν καὶ ἔγραψεν αὐτὰ ἐπὶ δύο πλάκας λιθίνας καὶ ἔδωκέν μοι
These words the LORD spoke to your whole assembly on the mountain out of the midst of the fire — darkness, gloom, storm, a great voice — and he added no more; and he wrote them on two stone tablets and gave them to me.
The verse closes the Decalogue and resumes narrative: these were 'the words' (τὰ ῥήματα = the Ten Words) spoken to the whole assembly from the fire. The asyndetic series σκότος, γνόφος, θύελλα, φωνὴ μεγάλη ('darkness, gloom, storm, a great voice') paints the terrifying theophany evoked at Heb 12:18–19. 'He added no more' (οὐ προσέθηκεν) marks the Decalogue as the complete, direct divine word; the writing 'on two stone tablets' grounds its permanence.
Word-by-word analysis· 34 words
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἐλάλησεν (fronted: 'these words')→ object specificationῥῆμα: 'word / utterance'; renders דָּבָר; τὰ ῥήματα ταῦτα ('these words') are the Ten Words just recited — 'the ten words' (τοὺς δέκα λόγους, 4:13; 10:4); the fronting marks closure of the Decalogue.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationοὗτος: 'these'; points back to the whole Decalogue.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (the LORD's speaking of the Decalogue)→ constative aorist (the historic Horeb utterance)λαλέω: 'speak'; the aorist recalls the once-for-all divine speaking of the Ten Words from the fire.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine speaker.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
πᾶσανwhole / allAccusativeattributive adjective (with συναγωγήν: 'your whole assembly')→ object specificationπᾶς: 'all / whole'; stresses that the Decalogue was spoken to the ENTIRE congregation directly — not privately to Moses — heightening its public, foundational authority.
συναγωγὴνassembly / congregationAccusativeaccusative object of πρός (the gathered people)→ object specificationσυναγωγή: 'assembly / gathering / congregation'; renders קָהָל / עֵדָה; the whole covenant community gathered at Horeb; the word later names the Jewish assembly/synagogue.
ὑμῶνyourGenitivegenitive of relationship (with συναγωγήν)→ relational specificationσύ (pl. gen.): 'your assembly' — the congregation of the hearers.
ἐνonpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place ('on the mountain')→ sphere or referenceὄρος: 'mountain'; Horeb, the place of the theophany; the refrain ἐν τῷ ὄρει ἐκ μέσου τοῦ πυρός echoes v. 4.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
μέσουmidstGenitivegenitive object of ἐκ ('out of the midst')→ relational specificationμέσος: 'midst'; ἐκ μέσου τοῦ πυρός ('out of the midst of the fire'), the chapter's recurring theophany-formula.
τοῦtheGenitivearticle (with πυρός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρόςfireGenitivegenitive of relationship (with μέσου)→ relational specificationπῦρ: 'fire'; the theophanic fire from which the Decalogue was spoken.
σκότοςdarknessNominativenominative (asyndetic theophany-list, first member)→ participant prominenceσκότος: 'darkness'; renders חֹשֶׁךְ; first of the asyndetic series of theophanic phenomena (darkness, gloom, storm, great voice) accompanying the fire; evoked at Heb 12:18 ('darkness and gloom and tempest').
γνόφοςgloom / thick darknessNominativenominative (theophany-list, second member)→ participant prominenceγνόφος: 'gloom / thick cloud-darkness'; renders עֲרָפֶל; the dense storm-gloom of the theophany; Heb 12:18 uses the same word (γνόφῳ) in describing the Sinai terror.
θύελλαstorm / whirlwindNominativenominative (theophany-list, third member)→ participant prominenceθύελλα: 'tempest / whirlwind / storm'; renders עֲנָנָה / the storm-element of the theophany; Heb 12:18 (θυέλλῃ) cites it among the awesome Sinai phenomena set against the heavenly Zion.
φωνὴvoiceNominativenominative (theophany-list, fourth member)→ participant prominenceφωνή: 'voice / sound'; renders קוֹל; the 'great voice' is the divine voice speaking the Decalogue, whose terror the people cannot bear (vv. 23–26); Heb 12:19 ('the sound of a trumpet and a voice whose words …').
μεγάληgreat / loudNominativeattributive adjective (modifying φωνή: 'a great voice')→ participant prominenceμέγας: 'great / loud'; renders גָּדוֹל; the overwhelming volume and majesty of the divine voice.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (with προσέθηκεν)→ discourse linkage or contrastοὐ: negation; 'he added no more.'
προσέθηκενhe addedAor Act Indic 3 Sg · προστίθημιmain verb (the divine word as complete: 'he added no more')→ constative aorist (the completed, unrepeated utterance)προστίθημι: 'add / put to'; renders יָסַף; 'he added no more' (οὐ προσέθηκεν) marks the Decalogue as the complete and sufficient direct divine word, after which the LORD spoke no further to the whole people but only through Moses (cf. v. 31); cf. Deut 4:2; the 'do not add' principle.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγραψενhe wroteAor Act Indic 3 Sg · γράφωmain verb (the inscription of the Decalogue)→ constative aorist (the act of writing)γράφω: 'write / inscribe'; renders כָּתַב; the LORD himself writes the Ten Words on stone — the divine origin and permanence of the Decalogue (cf. Exod 31:18; 32:16; 'written with the finger of God').
αὐτὰthemAccusativedirect object of ἔγραψεν (the words)→ participant referenceαὐτός (neut. pl.): refers to τὰ ῥήματα; 'wrote them.'
ἐπὶonpreposition + accusative (surface of writing)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (surface of writing).
δύοtwoAccusativenumeral (modifying πλάκας)→ measure or countδύο: 'two'; indeclinable numeral; the 'two tablets' on which the Decalogue was inscribed (cf. 4:13; 9:10–11).
πλάκαςtabletsAccusativeaccusative object of ἐπί (the writing-surface)→ object specificationπλάξ: 'tablet / flat slab'; renders לוּחַ; the stone tablets of the covenant, kept in the ark (10:5); 'tablets of stone' is taken up metaphorically against 'tablets of human hearts' at 2 Cor 3:3.
λιθίναςstone / of stoneAccusativeattributive adjective (modifying πλάκας: 'stone tablets')→ object specificationλίθινος: 'made of stone'; renders אֲבָנִים; the durable stone material signifies the permanence and unalterability of the covenant words; cf. the antithesis 'not on tablets of stone but on tablets of fleshy hearts' (2 Cor 3:3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκένgaveAor Act Indic 3 Sg · δίδωμιmain verb (the LORD gives the tablets to Moses)→ constative aorist (the handing over of the tablets)δίδωμι: 'give'; renders נָתַן; the LORD gives the inscribed tablets to Moses, who thus becomes their custodian and mediator — confirming the mediated-revelation theme.
μοιto meDativedative indirect object (Moses as recipient)→ participant reference or interestἐγώ (dat. μοι): Moses, the recipient and custodian of the tablets; the first-person 'me' marks his mediatorial role.
23
καὶ ἐγένετο ὡς ἠκούσατε τὴν φωνὴν ἐκ μέσου τοῦ πυρὸς καὶ τὸ ὄρος ἐκαίετο πυρί καὶ προσήλθετε πρός με πάντες οἱ ἡγούμενοι τῶν φυλῶν ὑμῶν καὶ ἡ γερουσία ὑμῶν
And it came to pass, when you heard the voice out of the midst of the fire, and the mountain was burning with fire, that you came near to me — all the leaders of your tribes and your council of elders —
The narrative formula καὶ ἐγένετο ὡς ('and it came to pass when') introduces the people's reaction. The burning mountain and the audible voice from the fire drive the tribal leaders and the council of elders (ἡ γερουσία) to approach Moses — the prelude to their request for mediation (vv. 24–27).
Word-by-word analysis· 29 words
καὶandnarrative conjunction (in the formula καὶ ἐγένετο)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (narrative-introducing formula)→ constative aorist (narrative onset)γίνομαι: 'become / happen'; καὶ ἐγένετο ('and it came to pass') renders the Hebrew narrative formula וַיְהִי, a temporal scene-setter introducing the people's response.
ὡςwhen / astemporal conjunction (with the formula: 'when')→ discourse linkage or contrastὡς: 'when / as'; temporal, introducing the circumstance — the hearing of the voice and the burning mountain.
ἠκούσατεyou heardAor Act Indic 2 Pl · ἀκούωverb of temporal clause→ constative aorist (the act of hearing the voice)ἀκούω: 'hear'; renders שָׁמַע; the people's hearing of the divine voice from the fire — an experience of terror, not comprehension at ease.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἠκούσατε→ object specificationφωνή: 'voice'; the divine voice of v. 22, whose terror prompts the request for mediation.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
μέσουmidstGenitivegenitive object of ἐκ→ relational specificationμέσος: 'midst'; the recurring ἐκ μέσου τοῦ πυρός formula.
τοῦtheGenitivearticle (with πυρός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρὸςfireGenitivegenitive of relationship (with μέσου)→ relational specificationπῦρ: 'fire'; the theophanic fire.
καὶandcoordinate conjunction (joining the burning-mountain circumstance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainNominativesubject of ἐκαίετο→ participant prominenceὄρος: 'mountain'; Horeb, ablaze in the theophany (cf. 4:11; 9:15; the 'mountain burning with fire').
ἐκαίετοwas burningImpf Mid/Pass Indic 3 Sg · καίωverb of circumstantial clause (the burning mountain)→ durative imperfect (ongoing blaze)καίω: 'burn / kindle'; renders בָּעַר; the imperfect ἐκαίετο depicts the mountain as continuously ablaze during the theophany — the visual counterpart to the audible voice.
πυρίwith fireDativedative of means (with ἐκαίετο: 'burning with fire')→ sphere or referenceπῦρ (dat. πυρί): 'fire'; instrumental dative — the mountain blazed 'with fire,' the medium of the divine presence.
καὶandnarrative conjunction (introducing the main clause: the approach)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσήλθετεyou came near / approachedAor Act Indic 2 Pl · προσέρχομαιmain verb (the people's approach to Moses)→ constative aorist (the act of drawing near)προσέρχομαι: 'approach / come near'; renders קָרַב / נָגַשׁ; the leaders approach Moses rather than the mountain — they will not draw near the fire themselves but seek a mediator; cf. the contrast at Heb 12:18, 22 ('you have NOT come to a mountain that may be touched … but you HAVE come to Mount Zion').
πρόςtopreposition + accusative (direction of approach)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
μεmeAccusativeaccusative object of πρός (Moses)→ participant referenceἐγώ (acc. με): Moses, to whom the leaders come — the mediator they seek.
πάντεςallNominativeattributive adjective (with οἱ ἡγούμενοι)→ participant prominenceπᾶς: 'all'; 'all the leaders' — the full representative leadership of the tribes.
οἱtheNominativearticle (substantivizing ἡγούμενοι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡγούμενοιleaders / those leadingPres Mid Ptc Nom Masc Pl · ἡγέομαιsubstantival participle (subject: 'the leaders')→ durative present participle (those holding leadership)ἡγέομαι: 'lead / guide / consider'; the participle οἱ ἡγούμενοι ('the leaders / rulers') renders רָאשִׁים ('heads / chiefs'); the tribal chiefs who represent the people before Moses; the same term is used of church leaders at Heb 13:7, 17.
τῶνof theGenitivearticle (with φυλῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλῶνtribesGenitivegenitive (whose leaders: 'of your tribes')→ relational specificationφυλή: 'tribe'; renders שֵׁבֶט / מַטֶּה; the twelve tribes of Israel, represented by their chiefs.
ὑμῶνyourGenitivegenitive of relationship (with φυλῶν)→ relational specificationσύ (pl. gen.): 'your tribes.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with γερουσία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γερουσίαcouncil of elders / senateNominativesubject (coordinate with οἱ ἡγούμενοι)→ participant prominenceγερουσία: 'council of elders / senate'; renders זְקֵנִים ('elders'); the body of elders who, with the tribal chiefs, represent the people; the same word names the Jerusalem 'senate' at Acts 5:21.
ὑμῶνyourGenitivegenitive of relationship (with γερουσία)→ relational specificationσύ (pl. gen.): 'your council of elders.'
24
καὶ ἐλέγετε ἰδοὺ ἔδειξεν ἡμῖν κύριος ὁ θεὸς ἡμῶν τὴν δόξαν αὐτοῦ καὶ τὴν φωνὴν αὐτοῦ ἠκούσαμεν ἐκ μέσου τοῦ πυρός ἐν τῇ ἡμέρᾳ ταύτῃ εἴδομεν ὅτι λαλήσει ὁ θεὸς πρὸς ἄνθρωπον καὶ ζήσεται
and you said, 'Behold, the LORD our God has shown us his glory, and we have heard his voice out of the midst of the fire; this day we have seen that God may speak to a human being, and he shall live.
The people's awed declaration: they have seen the LORD's glory and heard his voice from the fire, and — astonishingly — survived. The discovery 'that God may speak with a human being and he shall live' (ὅτι λαλήσει ὁ θεὸς πρὸς ἄνθρωπον καὶ ζήσεται) marks the wonder of revelation; yet (v. 25) they fear the continuation will kill them — hence the request for mediation.
Word-by-word analysis· 34 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλέγετεyou said / were sayingImpf Act Indic 2 Pl · λέγωmain verb (introducing the people's direct speech)→ durative imperfect (the people's repeated/ongoing saying)λέγω: 'say'; the imperfect ἐλέγετε ('you kept saying / said') introduces the direct discourse of the people's request, perhaps suggesting the collective, repeated nature of their plea.
ἰδοὺbeholdpresentative interjection (calling attention)→ clausal contributionἰδού: 'behold / look'; renders הִנֵּה; a frozen imperative-interjection drawing attention to the wonder they report — the survival of hearing God's voice.
ἔδειξενshowed / revealedAor Act Indic 3 Sg · δείκνυμιmain verb of direct speech (the LORD's self-revelation)→ constative aorist (the act of showing the glory)δείκνυμι: 'show / display / reveal'; renders רָאָה (Hiphil); the LORD 'showed' his glory — a self-disclosure the people both marvel at and dread.
ἡμῖνto usDativedative indirect object (recipients of the revelation)→ participant reference or interestἐγώ (pl. dat. ἡμῖν): 'to us' — the people who witnessed the glory.
κύριοςthe LORDNominativesubject of ἔδειξεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the self-revealing God.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenoun in apposition ('the LORD our God')→ participant prominenceθεός: 'God'; the covenant formula on the people's lips.
ἡμῶνourGenitivegenitive of relationship (covenant possessive: 'our God')→ relational specificationἐγώ (pl. gen. ἡμῶν): 'our God' — the people confess the covenant bond even amid their terror.
τὴνtheAccusativearticle (with δόξαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξανgloryAccusativedirect object of ἔδειξεν→ object specificationδόξα: 'glory / splendor'; renders כָּבוֹד; the visible manifestation of the LORD's majesty in the fire and cloud; a central biblical theme (the kabod / doxa), culminating in the glory revealed in Christ (John 1:14; 2 Cor 3–4).
αὐτοῦhisGenitivegenitive of possession (with δόξαν: 'his glory')→ relational specificationαὐτός (gen.): 'his' — the LORD's glory.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἠκούσαμεν (fronted)→ object specificationφωνή: 'voice'; the divine voice from the fire, heard yet survived.
αὐτοῦhisGenitivegenitive of possession (with φωνήν)→ relational specificationαὐτός (gen.): 'his' — the LORD's voice.
ἠκούσαμενwe heardAor Act Indic 1 Pl · ἀκούωmain verb of direct speech (the people's hearing)→ constative aorist (the act of hearing the voice)ἀκούω: 'hear'; the people testify that they heard the divine voice from the fire — and yet still live (the wonder of v. 24b).
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
μέσουmidstGenitivegenitive object of ἐκ→ relational specificationμέσος: 'midst'; the recurring theophany-formula ἐκ μέσου τοῦ πυρός.
τοῦtheGenitivearticle (with πυρός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρόςfireGenitivegenitive of relationship (with μέσου)→ relational specificationπῦρ: 'fire'; the theophanic fire.
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (with ταύτῃ: 'this day')→ sphere or referenceἡμέρα: 'day'; 'this day' — the day of the theophany, the moment of the wondrous discovery.
ταύτῃthisDativedemonstrative adjective (modifying ἡμέρᾳ)→ participant reference or interestοὗτος: 'this'; 'this day.'
εἴδομενwe have seenAor Act Indic 1 Pl · ὁράωmain verb of direct speech (the people's realization)→ constative aorist (the realization gained 'this day')ὁράω (aor. εἴδομεν): 'see / perceive / realize'; here 'we have seen' = 'we have come to realize'; introduces the wonder-clause that God may speak with a mortal and that mortal live.
ὅτιthatcomplementizer (introducing the object of εἴδομεν)→ clausal contributionὅτι: 'that'; introduces the content of their realization.
λαλήσειmay speak / will speakFut Act Indic 3 Sg · λαλέωverb of object-clause (God's speaking to a human)→ gnomic/potential future (the possibility realized: that God can speak and the hearer live)λαλέω: 'speak'; the future expresses the marveled possibility — 'that God may/can speak to a human being and he live'; the wonder is survival in the presence of the speaking God.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of λαλήσει→ participant prominenceθεός: 'God'; the speaking God whose voice mortals can scarcely survive.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ἄνθρωπονa human beingAccusativeaccusative object of πρός (the mortal addressee)→ object specificationἄνθρωπος: 'human being / man'; renders אָדָם; emphasizes the creaturely frailty of the one addressed — that a mortal could hear God and live is the marvel.
καὶandcoordinate conjunction (joining the survival-result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ζήσεταιhe shall liveFut Mid Indic 3 Sg · ζάωmain verb (the wondrous survival)→ predictive future (the survival affirmed: 'and he shall live')ζάω: 'live / be alive'; the survival of the divine encounter — 'and he shall live' — is the heart of the wonder; the same verb recurs in the people's fear (vv. 25–26) that further hearing will mean death; the tension between hearing God and living frames the request for mediation.
25
καὶ νῦν μὴ ἀποθάνωμεν ὅτι ἐξαναλώσει ἡμᾶς τὸ πῦρ τὸ μέγα τοῦτο ἐὰν προσθώμεθα ἡμεῖς ἀκοῦσαι τὴν φωνὴν κυρίου τοῦ θεοῦ ἡμῶν ἔτι καὶ ἀποθανούμεθα
And now, let us not die, for this great fire will consume us; if we continue to hear the voice of the LORD our God any longer, we shall also die.
The wonder of v. 24 turns to dread: 'and now, let us not die!' The hortatory subjunctive μὴ ἀποθάνωμεν voices their terror that prolonged exposure to the great fire and voice will consume them (ἐξαναλώσει). The conditional 'if we continue to hear … we shall die' grounds the request that Moses mediate (v. 27). The fear of death before the holy God is the engine of mediated revelation.
Word-by-word analysis· 25 words
καὶandcoordinate conjunction (in the transitional formula καὶ νῦν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (transitional: 'and now')→ adverbial qualificationνῦν: 'now'; καὶ νῦν ('and now') renders וְעַתָּה, a discourse-marker shifting from observation to plea — the rhetorical pivot to the petition.
μὴnotnegative particle (with hortatory subjunctive)→ discourse linkage or contrastμή: negation with the subjunctive; 'let us not die.'
ἀποθάνωμενlet us die / may we not dieAor Act Subj 1 Pl · ἀποθνῄσκωhortatory subjunctive (the plea: 'let us not die')→ deliberative/hortatory aorist subjunctive (urgent plea against death)ἀποθνῄσκω: 'die'; renders מוּת; the hortatory subjunctive with μή voices the people's urgent desire not to perish in the divine presence — the dread that drives them to seek a mediator.
ὅτιfor / becausecausal conjunction (introducing the reason for the fear)→ discourse linkage or contrastὅτι: 'for / because'; introduces the cause of their dread — the consuming fire.
ἐξαναλώσειwill consume / utterly destroyFut Act Indic 3 Sg · ἐξαναλίσκωverb of causal clause (the threat of the fire)→ predictive future (feared destruction)ἐξαναλίσκω: 'consume utterly / use up'; an intensive double-compound (ἐξ + ἀνά + ἁλίσκω) heightening the totality of the feared destruction; the great fire would wholly consume them — the holy God is 'a consuming fire' (4:24; Heb 12:29).
ἡμᾶςusAccusativedirect object of ἐξαναλώσει→ participant referenceἐγώ (pl. acc. ἡμᾶς): the people, the feared victims of the fire.
τὸtheNominativearticle (with πῦρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireNominativesubject of ἐξαναλώσει→ participant prominenceπῦρ: 'fire'; the theophanic fire, here named as the lethal threat — 'this great fire.'
τὸtheNominativearticle (with μέγα, attributive)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαgreatNominativeattributive adjective (modifying πῦρ: 'great fire')→ participant prominenceμέγας: 'great'; the immensity of the fire intensifies the terror.
τοῦτοthisNominativedemonstrative adjective (modifying πῦρ: 'this great fire')→ participant referenceοὗτος: 'this'; deictic — 'this great fire' before their eyes.
ἐὰνifconditional conjunction (introducing the protasis)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive introduces the condition — continued hearing of the voice.
προσθώμεθαwe continue / addAor Mid Subj 1 Pl · προστίθημιverb of conditional clause (protasis: 'if we continue')→ ingressive aorist subjunctive (conditional: should we go on)προστίθημι (mid.): 'add / continue / do again'; the Hebraism προστίθημι + infinitive ('add to hear' = 'continue/keep on hearing') renders יָסַף + infinitive; 'if we continue to hear the voice any longer' expresses the feared persistence that would prove fatal.
ἡμεῖςweNominativesubject (emphatic: 'we ourselves')→ participant referenceἐγώ (pl. nom. ἡμεῖς): emphatic 'we' — the people who fear to go on hearing the divine voice directly.
ἀκοῦσαιto hearAor Act Infin · ἀκούωcomplementary infinitive (with προσθώμεθα: 'continue to hear')→ constative aorist infinitive (the act of hearing)ἀκούω: 'hear'; the infinitive completes the Hebraizing 'continue to hear' construction — further direct hearing of the voice is what they dread.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἀκοῦσαι→ object specificationφωνή: 'voice'; the divine voice whose continued hearing they fear.
κυρίουof the LORDGenitivegenitive of possession (whose voice)→ relational specificationκύριος: rendering of the Tetragrammaton; the LORD whose voice is too terrible to bear continually.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition ('the LORD our God')→ relational specificationθεός: 'God'; the covenant formula in the genitive.
ἡμῶνourGenitivegenitive of relationship (covenant possessive)→ relational specificationἐγώ (pl. gen. ἡμῶν): 'our God' — even in fear they confess the covenant bond.
ἔτιany longer / stilltemporal adverb ('any longer')→ clausal contributionἔτι: 'still / yet / any longer'; renders עוֹד; intensifies the conditional — continued, prolonged hearing is what they cannot survive.
καὶalso / andadverbial conjunction (apodosis: 'we shall also die')→ discourse linkage or contrastκαί: here 'also / indeed'; in the apodosis it reinforces the dire result — 'we shall also/surely die.'
ἀποθανούμεθαwe shall dieFut Mid Indic 1 Pl · ἀποθνῄσκωmain verb (apodosis: the feared outcome)→ predictive future (the consequence dreaded)ἀποθνῄσκω: 'die'; the future apodosis states the feared certainty — prolonged exposure to the divine voice means death; this terror motivates the plea for a mediator (v. 27).
26
τίς γὰρ σάρξ ἥτις ἤκουσεν φωνὴν θεοῦ ζῶντος λαλοῦντος ἐκ μέσου τοῦ πυρὸς ὡς ἡμεῖς καὶ ζήσεται
For what flesh is there that has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
A rhetorical question justifying the fear: no 'flesh' (σάρξ — frail mortality) has ever heard the voice of the LIVING God from the fire and survived. The phrase θεοῦ ζῶντος ('the living God') sharpens the contrast between the deathless God and perishable flesh; the question expects the answer 'none,' grounding the request for Moses' mediation.
Word-by-word analysis· 17 words
τίςwhat / whoNominativeinterrogative pronoun (with σάρξ: 'what flesh')→ participant referenceτίς: interrogative 'who / what'; introduces the rhetorical question expecting the answer 'no one.'
γὰρforcausal conjunction (post-positive, grounding the plea of v. 25)→ discourse linkage or contrastγάρ: 'for'; introduces the rationale for the fear of death — the unprecedentedness of surviving the divine voice.
σάρξfleshNominativesubject (in apposition to τίς: 'what flesh')→ participant prominenceσάρξ: 'flesh'; renders בָּשָׂר; here 'flesh' denotes frail, mortal humanity ('all flesh'); the contrast with the 'living God' stresses creaturely weakness before the deathless Holy One; the σάρξ/πνεῦμα contrast becomes central in Pauline theology.
ἥτιςwho / whichNominativerelative pronoun (introducing the qualifying clause)→ participant referenceὅστις: 'whoever / which'; the relative ἥτις introduces the defining clause — flesh 'that has heard … and shall live.'
ἤκουσενhas heardAor Act Indic 3 Sg · ἀκούωverb of relative clause (the hearing of the voice)→ constative aorist (the act of hearing)ἀκούω: 'hear'; the unprecedented act — hearing the living God's voice from the fire.
φωνὴνvoiceAccusativedirect object of ἤκουσεν→ object specificationφωνή: 'voice'; the divine voice from the fire.
θεοῦof GodGenitivegenitive of source/possession (whose voice)→ relational specificationθεός: 'God'; the voice belongs to the living God.
ζῶντοςlivingPres Act Ptc Gen Masc Sg · ζάωattributive participle (modifying θεοῦ: 'the living God')→ durative present participle (the ever-living one)ζάω: 'live'; θεὸς ζῶν ('the living God') renders אֱלֹהִים חַיִּים / אֵל חַי; the title contrasts the deathless God with mortal 'flesh'; a recurring biblical epithet (Josh 3:10; Ps 42:2; Matt 16:16; Heb 10:31, 'a fearful thing to fall into the hands of the living God').
λαλοῦντοςspeakingPres Act Ptc Gen Masc Sg · λαλέωattributive participle (modifying θεοῦ: 'God speaking')→ durative present participle (the act of speaking in progress)λαλέω: 'speak'; the participle depicts the living God in the act of speaking from the fire — the very experience the people fear to prolong.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
μέσουmidstGenitivegenitive object of ἐκ→ relational specificationμέσος: 'midst'; the recurring ἐκ μέσου τοῦ πυρός.
τοῦtheGenitivearticle (with πυρός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρὸςfireGenitivegenitive of relationship (with μέσου)→ relational specificationπῦρ: 'fire'; the theophanic fire from which the voice speaks.
ὡςascomparative conjunction ('as we have')→ discourse linkage or contrastὡς: 'as / like'; ὡς ἡμεῖς ('as we') — the people claim a unique, unparalleled experience of the divine voice.
ἡμεῖςweNominativesubject of an implied verb in the comparison ('as we [have heard]')→ participant referenceἐγώ (pl. nom.): 'we' — the people who uniquely heard and survived; the elliptical comparison heightens the marvel and the dread.
καὶandcoordinate conjunction (joining the survival clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ζήσεταιand lived / shall liveFut Mid Indic 3 Sg · ζάωmain verb of the relative clause (the survival in question)→ potential future (the survival whose precedent is doubted)ζάω: 'live'; 'and shall live' closes the rhetorical question — no flesh has heard the living God's voice and survived; the inclusio with θεοῦ ζῶντος ('living God') sets divine life against the threat to mortal life.
27
πρόσελθε σὺ καὶ ἄκουσον ὅσα ἐὰν εἴπῃ κύριος ὁ θεὸς ἡμῶν καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα ὅσα ἂν λαλήσῃ κύριος ὁ θεὸς ἡμῶν πρὸς σέ καὶ ἀκουσόμεθα καὶ ποιήσομεν
You go near and hear all that the LORD our God says, and you shall speak to us all that the LORD our God speaks to you; and we will hear and do.
The people's formal request that Moses mediate: 'YOU (emphatic σύ) go near and hear … and you shall speak to us … and we will hear and do' (καὶ ἀκουσόμεθα καὶ ποιήσομεν). This delegation of direct revelation to a mediator is the pattern the NT reads typologically: the law given 'through a mediator' (Gal 3:19), the Sinai terror contrasted with the gospel's better word (Heb 12:18–24); Moses' mediatorial role prefigures Christ's.
Word-by-word analysis· 30 words
πρόσελθεgo near / approachAor Act Impv 2 Sg · προσέρχομαιmain verb (the people's charge to Moses)→ ingressive aorist imperative (decisive command to approach)προσέρχομαι: 'approach / draw near'; the people command Moses to do what they dare not — draw near to the divine presence; he becomes their mediator at the fire.
σὺyouNominativesubject (emphatic: 'YOU go near')→ participant referenceσύ (nom.): emphatic 'you' — Moses, singled out as the one to approach in the people's stead; the emphasis underlines the mediatorial delegation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄκουσονhearAor Act Impv 2 Sg · ἀκούωmain verb (charge to Moses to hear)→ ingressive aorist imperative (decisive command to hear)ἀκούω: 'hear'; Moses is to hear the divine words on the people's behalf — the hearing they cannot survive.
ὅσαall that / whateverAccusativerelative pronoun (object of εἴπῃ: 'whatever he says')→ participant referenceὅσος: 'as much as / whatever'; the full content of the divine word Moses is to hear.
ἐὰνever (with subjunctive)modal particle (with ὅσα + subjunctive: 'whatever')→ discourse linkage or contrastἐάν: here the modal particle (= ἄν) with the relative ὅσα and subjunctive, generalizing: 'whatever the LORD may say.'
εἴπῃmay sayAor Act Subj 3 Sg · λέγωverb of generalizing relative clause→ ingressive aorist subjunctive (whatever he should say)λέγω: 'say'; the subjunctive in the indefinite relative clause — 'whatever the LORD may say' — leaves the content open, to be relayed by Moses.
κύριοςthe LORDNominativesubject of εἴπῃ→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine speaker.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenoun in apposition ('the LORD our God')→ participant prominenceθεός: 'God'; the covenant formula.
ἡμῶνourGenitivegenitive of relationship→ relational specificationἐγώ (pl. gen.): 'our God.'
καὶandcoordinate conjunction (joining Moses' relay-task)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject (emphatic: 'and YOU shall speak')→ participant referenceσύ (nom.): emphatic 'you' — Moses again, now as the one who relays the word to the people; the mediatorial pattern is two-directional: he hears from God, speaks to the people.
λαλήσειςyou shall speakFut Act Indic 2 Sg · λαλέωmain verb (Moses' relaying of the word)→ predictive/imperatival future (the appointed mediatorial task)λαλέω: 'speak'; Moses is to convey to the people all that the LORD speaks to him — the essence of prophetic mediation (cf. 18:18, 'I will put my words in his mouth, and he shall speak').
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ἡμᾶςusAccusativeaccusative object of πρός (the people)→ participant referenceἐγώ (pl. acc.): the people, recipients of Moses' relayed word.
πάνταall thingsAccusativedirect object of λαλήσεις (with the relative: 'all that')→ object specificationπᾶς: 'all'; Moses must relay the FULL divine word, nothing withheld — the completeness of faithful mediation.
ὅσαwhateverAccusativerelative pronoun (object of λαλήσῃ: 'whatever he speaks')→ participant referenceὅσος: 'as much as / whatever'; the full content the LORD speaks to Moses.
ἂνever (with subjunctive)modal particle (with ὅσα + subjunctive: 'whatever')→ discourse linkage or contrastἄν: modal particle generalizing the relative clause with the subjunctive.
λαλήσῃmay speakAor Act Subj 3 Sg · λαλέωverb of generalizing relative clause→ ingressive aorist subjunctive (whatever he should speak)λαλέω: 'speak'; the subjunctive — 'whatever the LORD may speak to you' — to be faithfully transmitted.
κύριοςthe LORDNominativesubject of λαλήσῃ→ participant prominenceκύριος: rendering of the Tetragrammaton.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenoun in apposition ('the LORD our God')→ participant prominenceθεός: 'God'; the covenant formula.
ἡμῶνourGenitivegenitive of relationship→ relational specificationἐγώ (pl. gen.): 'our God.'
πρὸςtopreposition + accusative (direction of speech to Moses)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech to Moses).
σέyouAccusativeaccusative object of πρός (Moses as recipient of the divine word)→ participant referenceσύ (sg. acc. σέ): Moses, to whom the LORD speaks directly — the mediator who alone bears the immediate word.
καὶandcoordinate conjunction (introducing the people's pledge)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκουσόμεθαwe will hearFut Mid Indic 1 Pl · ἀκούωmain verb (the people's pledge to hear)→ volitive future (commitment to obey)ἀκούω (fut. mid.): 'hear / heed'; the people's pledge 'we will hear' — hearing here entails obedience, paired with 'and we will do'; echoes the Sinai covenant-pledge 'all that the LORD has spoken we will do and hear' (Exod 24:7, נַעֲשֶׂה וְנִשְׁמָע).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb (the people's pledge to obey)→ volitive future (commitment to perform)ποιέω: 'do / perform'; 'we will do' completes the covenant-pledge of obedience — hearing that issues in action, the very pattern commanded in v. 1 (φυλάξεσθε ποιεῖν); the LORD's response (v. 28) approves these words as rightly spoken, yet longs for a heart that would truly keep them (v. 29).
28
καὶ ἤκουσεν κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με καὶ εἶπεν κύριος πρός με ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου ὅσα ἐλάλησαν πρὸς σέ ὀρθῶς πάντα ὅσα ἐλάλησαν
And the LORD heard the voice of your words when you spoke to me, and the LORD said to me, 'I have heard the voice of the words of this people, what they have spoken to you; they have spoken rightly in all that they have spoken.
The LORD hears and approves: the people 'have spoken rightly' (ὀρθῶς). The divine approval of their fear and request validates the principle of mediated revelation — yet it sets up the poignant wish of v. 29: that this rightly-speaking people might have a heart truly to fear and obey. The repeated ἤκουσεν / ἤκουσα ('heard') frames the LORD as the attentive hearer of his people's words.
Word-by-word analysis· 32 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb (the LORD's hearing of the people)→ constative aorist (the act of hearing)ἀκούω: 'hear'; the LORD attends to the people's words — the same God whose voice they feared now listens to them; the reciprocity of hearing frames the mediation.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine hearer.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoice / soundAccusativedirect object of ἤκουσεν→ object specificationφωνή: 'voice / sound'; 'the voice of your words' — a Hebraism (קוֹל דִּבְרֵיכֶם) for the sound/content of their speech.
τῶνof theGenitivearticle (with λόγων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive of definition (with φωνήν: 'the voice of the words')→ relational specificationλόγος: 'word / saying'; renders דְּבָרִים; the people's spoken words, which the LORD hears and approves.
ὑμῶνyourGenitivegenitive of possession (with λόγων: 'your words')→ relational specificationσύ (pl. gen.): 'your words' — Moses recounts to the people the LORD's hearing of their request.
λαλούντωνspeaking / when you spokePres Act Ptc Gen Masc Pl · λαλέωcircumstantial participle (genitive, agreeing with ὑμῶν: 'when you spoke')→ durative present participle (the speaking in progress)λαλέω: 'speak'; the participle (agreeing with ὑμῶν) gives the circumstance — 'while you were speaking to me'; the present tense depicts the ongoing address.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
μεmeAccusativeaccusative object of πρός (Moses)→ participant referenceἐγώ (acc. με): Moses, to whom the people spoke their request.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the LORD's response)→ constative aorist (single speech-act)λέγω: 'say'; introduces the LORD's direct response to Moses, approving the people's words.
κύριοςthe LORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine speaker.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
μεmeAccusativeaccusative object of πρός (Moses as recipient)→ participant referenceἐγώ (acc. με): Moses, the recipient of the divine response — again the mediator.
ἤκουσαI have heardAor Act Indic 1 Sg · ἀκούωmain verb of divine speech (the LORD's hearing)→ constative aorist (the completed hearing, with present relevance)ἀκούω: 'hear'; the LORD's first-person 'I have heard' echoes ἤκουσεν above, stressing that the people's request reached and pleased him.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἤκουσα→ object specificationφωνή: 'voice / sound'; 'the voice of the words of this people' — the Hebraism repeated.
τῶνof theGenitivearticle (with λόγων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive of definition (with φωνήν)→ relational specificationλόγος: 'word'; the people's words, approved by the LORD.
τοῦof theGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of possession (whose words: 'of this people')→ relational specificationλαός: 'people'; renders עַם; the covenant people whose words the LORD has heard and approved.
τούτουthisGenitivedemonstrative adjective (modifying λαοῦ)→ relational specificationοὗτος: 'this'; 'this people' — the present generation gathered at Horeb.
ὅσαwhat / whateverAccusativerelative pronoun (object of ἐλάλησαν: 'what they spoke')→ participant referenceὅσος: 'as much as / what'; the content of the people's speech.
ἐλάλησανthey spokeAor Act Indic 3 Pl · λαλέωverb of relative clause (the people's speaking)→ constative aorist (the act of speaking)λαλέω: 'speak'; the people's words, which the LORD declares rightly spoken.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
σέyouAccusativeaccusative object of πρός (Moses)→ participant referenceσύ (sg. acc. σέ): Moses, to whom the people spoke.
ὀρθῶςrightly / welladverb (the LORD's verdict: 'they have spoken rightly')→ clausal contributionὀρθῶς: 'rightly / correctly / well'; the LORD's approval of the people's words — their fear and request are 'right'; renders הֵיטִיבוּ ('they have done well to speak'); the approval makes all the more poignant the wish of v. 29 for a corresponding heart.
πάνταallAccusativedirect object (with the relative: 'all that they spoke')→ object specificationπᾶς: 'all'; emphasizes the complete rightness of the people's words — in everything they spoke.
ὅσαwhateverAccusativerelative pronoun (object of the second ἐλάλησαν)→ participant referenceὅσος: 'as much as / whatever'; resumes the content of their speech.
ἐλάλησανthey spokeAor Act Indic 3 Pl · λαλέωverb of relative clause (repeated for emphasis)→ constative aorist (the act of speaking)λαλέω: 'speak'; the repetition 'all that they spoke' underscores the LORD's full approval of the people's request for mediation.
29
τίς δώσει οὕτως εἶναι τὴν καρδίαν αὐτῶν ἐν αὐτοῖς ὥστε φοβεῖσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας ἵνα εὖ ᾖ αὐτοῖς καὶ τοῖς υἱοῖς αὐτῶν δι᾿ αἰῶνος
Who will grant that their heart be so within them, to fear me and to keep all my commandments at all times, that it may be well with them and with their children forever?
The chapter's theological heart: the divine wish 'O that there were such a heart in them!' The idiom τίς δώσει ('who will give?' = 'would that!') renders Hebrew מִי יִתֵּן, a desiderative formula. The LORD longs that this rightly-speaking people might have a heart truly to fear and obey — a longing answered only by the promised heart-circumcision of 30:6 and the new covenant of Jer 31:33 (the law written on the heart, cf. Heb 8:10). The clause 'that it may be well with them and their children forever' echoes the Decalogue's own promise (v. 16).
Word-by-word analysis· 30 words
τίςwhoNominativeinterrogative pronoun (in the desiderative idiom τίς δώσει)→ participant referenceτίς: interrogative 'who'; in the fixed idiom τίς δώσει ('who will give?') it renders the Hebrew optative formula מִי יִתֵּן ('O that! / would that!'), expressing a wish rather than a real question.
δώσειwill give / grantFut Act Indic 3 Sg · δίδωμιmain verb (in the desiderative idiom: 'O that!')→ optative-equivalent future (expressing a wish)δίδωμι: 'give / grant'; the idiom τίς δώσει expresses longing ('would that it were so!'); the LORD himself voices the yearning that his people might have an obedient heart — a desire he will ultimately fulfill by giving a new heart (30:6; Ezek 36:26; Jer 31:33).
οὕτωςthus / soadverb of manner (anticipating the ὥστε-clause: 'so... as to')→ adverbial qualificationοὕτως: 'thus / so / in such a way'; correlates with the following ὥστε-clause — that their heart be 'so disposed as to fear me.'
εἶναιto bePres Act Infin · εἰμίinfinitive (subject/content of δώσει: 'that... be')→ stative present infinitive (the desired ongoing condition)εἰμί: 'be'; the infinitive in the wish-construction — 'that their heart be (so disposed)'; the present tense marks the desired settled state of heart.
τὴνtheAccusativearticle (with καρδίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίανheartAccusativeaccusative subject of the infinitive εἶναι ('that the heart be')→ object specificationκαρδία: 'heart'; renders לֵבָב; in Hebrew anthropology the seat of will, intellect, and devotion — not mere emotion; the LORD longs for a heart inwardly disposed to fear and obey, the very thing the law on stone cannot produce (the problem Deut 30:6 and the new covenant resolve).
αὐτῶνtheirGenitivegenitive of possession (with καρδίαν: 'their heart')→ relational specificationαὐτός (gen. pl.): 'their' — the people's heart.
ἐνin / withinpreposition + dative (locative: 'within them')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'within them').
αὐτοῖςthemDativedative object of ἐν ('within them')→ participant reference or interestαὐτός (dat. pl.): 'within them' — the heart's inward seat; the inwardness anticipates the interiorized law of the new covenant.
ὥστεso as / toresult conjunction (with infinitives: 'so as to fear and keep')→ discourse linkage or contrastὥστε: 'so as to / so that'; introduces the result/content of the desired heart — fearing God and keeping his commandments.
φοβεῖσθαίto fear / reverePres Mid Infin · φοβέομαιinfinitive (with ὥστε: the first desired disposition)→ durative present infinitive (ongoing reverence)φοβέομαι: 'fear / revere'; the 'fear of the LORD' here is not the terror of vv. 23–26 but reverent covenant devotion — the disposition Deuteronomy commends as the heart of wisdom (10:12; cf. Prov 1:7); the present infinitive marks it as an abiding stance.
μεmeAccusativedirect object of φοβεῖσθαι→ participant referenceἐγώ (acc. με): the LORD, object of reverent fear.
καὶandcoordinate conjunction (joining the two infinitives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάσσεσθαιto keep / observePres Mid Infin · φυλάσσωinfinitive (with ὥστε: the second desired disposition)→ durative present infinitive (ongoing observance)φυλάσσω (mid.): 'keep / guard / observe'; fearing God and keeping his commandments are paired as the single covenant disposition (cf. 10:12–13); the present middle marks careful, continual observance.
τὰςtheAccusativearticle (with ἐντολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐντολάςcommandmentsAccusativedirect object of φυλάσσεσθαι→ object specificationἐντολή: 'commandment'; renders מִצְוָה; the covenant precepts the LORD longs to see kept from the heart; the term that summarizes the law (cf. the great commandment, Mark 12:28–31).
μουmyGenitivegenitive of possession (with ἐντολάς: 'my commandments')→ relational specificationἐγώ (gen. μου): the commandments belong to the LORD.
πάσαςallAccusativeattributive adjective (with τὰς ἡμέρας: 'all the days')→ object specificationπᾶς: 'all'; modifies 'the days' — perpetual, lifelong obedience is the object of the wish.
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 / always')→ object specificationἡμέρα: 'day'; πάσας τὰς ἡμέρας ('all the days') = 'continually / always'; the desired obedience is unceasing, not occasional.
ἵναso thatpurpose conjunction (introducing the goal of well-being)→ discourse linkage or contrastἵνα: 'so that'; introduces the blessed outcome of such heart-obedience — well-being for them and their children.
εὖwelladverb (with ᾖ: 'it may be well')→ clausal contributionεὖ: 'well'; the idiom εὖ ᾖ αὐτοῖς ('that it may be well with them') echoes the Decalogue's promise (v. 16) — covenant obedience yields covenant blessing.
ᾖmay bePres Act Subj 3 Sg · εἰμίverb of purpose clause ('that it may be well')→ stative present subjunctive (the desired ongoing well-being)εἰμί: 'be'; the subjunctive in the ἵνα-clause expresses the wished-for blessing — abiding well-being for the obedient people.
αὐτοῖςwith themDativedative of advantage ('well with them')→ participant reference or interestαὐτός (dat. pl.): 'with them' — the beneficiaries of the well-being.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsons / childrenDativedative of advantage (coordinate with αὐτοῖς: 'and their children')→ sphere or referenceυἱός: 'son / child'; the blessing extends to the children — covenant well-being is generational, as the judgment and mercy of vv. 9–10 were.
αὐτῶνtheirGenitivegenitive of possession (with υἱοῖς: 'their children')→ relational specificationαὐτός (gen. pl.): 'their children.'
δι᾿through / foreverpreposition + genitive (in the idiom δι᾽ αἰῶνος: 'forever')→ spatial or relational framingδιά + gen.: in the temporal idiom δι᾽ αἰῶνος ('throughout an age / forever').
αἰῶνοςage / foreverGenitivegenitive object of διά (temporal: 'forever')→ relational specificationαἰών: 'age / eternity'; δι᾽ αἰῶνος ('forever / for all time') renders לְעֹלָם; the perpetuity of the longed-for blessing crowns the divine wish — well-being for them and their children without end.
30
βάδισον εἰπὸν αὐτοῖς ἀποστράφητε ὑμεῖς εἰς τοὺς οἴκους ὑμῶν
Go, say to them, 'Return to your tents.'
The LORD commissions Moses with three quick imperatives — 'go, say, [tell them to] return.' The people are dismissed 'to their tents/houses,' while Moses alone remains to receive the fuller revelation (v. 31). The contrast enacts the mediation the people requested: the assembly withdraws; the mediator stands.
Word-by-word analysis· 9 words
βάδισονgoAor Act Impv 2 Sg · βαδίζωmain verb (first imperative of the commission)→ ingressive aorist imperative (decisive command to go)βαδίζω: 'go / walk'; renders הָלַךְ; the first of three brisk imperatives commissioning Moses to dismiss the people; common in LXX narrative commands.
εἰπὸνsay / tellAor Act Impv 2 Sg · λέγωmain verb (second imperative: 'say to them')→ ingressive aorist imperative (decisive command to speak)λέγω (aor. impv. εἰπόν): 'say / tell'; the second imperative; the form εἰπόν (with accent) is the LXX/Koine aorist imperative; Moses is to relay the LORD's dismissal.
αὐτοῖςto themDativedative indirect object (the people)→ participant reference or interestαὐτός (dat. pl.): 'to them' — the assembled people to be dismissed.
ἀποστράφητεreturn / turn backAor Pass Impv 2 Pl · ἀποστρέφωmain verb (the content of the dismissal: 'return!')→ ingressive aorist imperative (command to the people to return)ἀποστρέφω (aor. pass. as intrans.): 'turn back / return'; renders שׁוּב; the people are told to return to their dwellings — the dismissal of the assembly, leaving Moses as sole recipient of further revelation.
ὑμεῖςyouNominativesubject (emphatic: 'you [yourselves] return')→ participant referenceσύ (pl. nom. ὑμεῖς): emphatic 'you' — the people, contrasted with Moses (σὺ δέ, v. 31) who stays behind.
εἰςto / intopreposition + accusative (direction of return)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of return).
τοὺςtheAccusativearticle (with οἴκους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουςhouses / tentsAccusativeaccusative object of εἰς (the people's dwellings)→ object specificationοἶκος: 'house / dwelling'; renders אֹהֶל ('tent') in this wilderness setting; 'return to your tents' dismisses the assembly to their encampment.
ὑμῶνyourGenitivegenitive of possession (with οἴκους)→ relational specificationσύ (pl. gen.): 'your tents.'
31
σὺ δὲ αὐτοῦ στῆθι μετ᾿ ἐμοῦ καὶ λαλήσω πρὸς σὲ τὰς ἐντολὰς καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα διδάξεις αὐτούς καὶ ποιείτωσαν ἐν τῇ γῇ ἣν ἐγὼ δίδωμι αὐτοῖς ἐν κλήρῳ
But you, stand here with me, and I will speak to you all the commandments and the statutes and the judgments that you shall teach them, that they may do them in the land that I am giving them as an inheritance.
The adversative 'But YOU (σὺ δέ) stand here with me' marks Moses' unique mediatorial position over against the dismissed people. He alone receives the full body of covenant law — ἐντολάς, δικαιώματα, κρίματα — to teach Israel for life in the land. This commission establishes Moses as the mediator-teacher whose role the NT reads as foreshadowing the prophet-like-Moses (Deut 18:15; Acts 3:22) and ultimately Christ the mediator (Gal 3:19; Heb 3:1–6).
Word-by-word analysis· 32 words
σὺyouNominativesubject (emphatic: 'but YOU')→ participant referenceσύ (nom.): emphatic 'you' — Moses, set apart from the people; σὺ δέ contrasts him pointedly with the dismissed ὑμεῖς of v. 30.
δὲbutadversative particle (post-positive; contrasts Moses with the people)→ discourse linkage or contrastδέ: 'but'; the adversative marking the contrast between the dismissed assembly and the retained mediator.
αὐτοῦhereadverb of place ('here / in this place')→ participant referenceαὐτοῦ: adverb 'here / in this very place' (distinct from the pronoun αὐτοῦ 'his'); renders פֹּה; Moses is to remain in the LORD's presence while the people depart.
στῆθιstandAor Act Impv 2 Sg · ἵστημιmain verb (command to Moses to remain)→ ingressive aorist imperative (take your stand)ἵστημι (aor. impv. στῆθι): 'stand / take one's stand'; Moses is commanded to stand with the LORD — the mediatorial posture (cf. εἱστήκειν, v. 5); he stands in the divine presence as the people cannot.
μετ᾿withpreposition + genitive (accompaniment, elided before vowel)→ spatial or relational framingμετά + gen.: 'with'; 'with me' — Moses stands in intimate proximity to the LORD.
ἐμοῦmeGenitivegenitive object of μετά (the LORD)→ relational specificationἐγώ (gen. ἐμοῦ): the LORD, with whom Moses stands — the emphatic form marks the privileged nearness.
καὶandcoordinate conjunction (introducing the divine speaking)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (the LORD's promise to reveal the law to Moses)→ predictive future (the coming revelation)λαλέω: 'speak'; the LORD will speak the full law to Moses — the immediate revelation the people forwent; Moses receives it as their teacher and mediator.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
σὲyouAccusativeaccusative object of πρός (Moses)→ participant referenceσύ (sg. acc. σέ): Moses, sole recipient of the divine law-revelation.
τὰςtheAccusativearticle (with ἐντολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐντολὰςcommandmentsAccusativedirect object of λαλήσω (first member of the legal triad)→ object specificationἐντολή: 'commandment'; renders מִצְוָה; the first of the three near-synonyms for the covenant law that Moses receives to teach.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with δικαιώματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιώματαstatutes / ordinancesAccusativedirect object of λαλήσω (second member of the legal triad)→ object specificationδικαίωμα: 'statute / righteous decree'; renders חֻקִּים; the second member, echoing the legal vocabulary of v. 1 (τὰ δικαιώματα καὶ τὰ κρίματα).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with κρίματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρίματαjudgments / ordinancesAccusativedirect object of λαλήσω (third member of the legal triad)→ object specificationκρίμα: 'judgment / ordinance'; renders מִשְׁפָּטִים; the third member; the triad ἐντολάς–δικαιώματα–κρίματα comprehends the whole body of covenant law Moses will teach (cf. 6:1).
ὅσαwhich / all thatAccusativerelative pronoun (object of διδάξεις: 'which you shall teach')→ participant referenceὅσος: 'as many as / which'; relates the law-body to Moses' teaching task.
διδάξειςyou shall teachFut Act Indic 2 Sg · διδάσκωverb of relative clause (Moses' teaching commission)→ predictive/imperatival future (the appointed teaching task)διδάσκω: 'teach'; renders לָמַד (Piel); Moses' role is not only to receive but to TEACH the law to Israel — the mediator is also the catechist; this teaching-office shapes the whole of Deuteronomy as Moses' instruction.
αὐτούςthemAccusativedirect object of διδάξεις (the people)→ participant referenceαὐτός (acc. pl.): 'them' — the people Moses will teach.
καὶand / so thatcoordinate conjunction (with imperatival force: 'and let them do')→ discourse linkage or contrastκαί: 'and'; here introducing the purpose/result — the taught law is to be done.
ποιείτωσανlet them doPres Act Impv 3 Pl · ποιέωthird-person imperative (the goal: 'that they may do them')→ durative present imperative (ongoing performance enjoined)ποιέω: 'do / perform'; the third-person imperative ('let them do') makes obedience the goal of teaching — knowing the law issues in doing it (cf. v. 1); the present marks continual practice in the land.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with γῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of place ('in the land')→ sphere or referenceγῆ: 'land'; the land of inheritance, the sphere of covenant obedience and blessing.
ἣνwhichAccusativerelative pronoun (object of δίδωμι: 'which I am giving')→ participant referenceὅς: relative pronoun; 'the land which I am giving them.'
ἐγὼINominativesubject (emphatic: the LORD as Giver)→ participant referenceἐγώ: emphatic 'I' — the LORD himself bestows the land; the divine gift undergirds the command to obey in it.
δίδωμιI am givingPres Act Indic 1 Sg · δίδωμιverb of relative clause (the LORD's gift of the land)→ progressive present (the land as present, ongoing gift)δίδωμι: 'give'; renders נָתַן; the present tense presents the land as the LORD's gift now being given — grace founding the obligation to obey (cf. v. 16).
αὐτοῖςto themDativedative indirect object (recipients of the land)→ participant reference or interestαὐτός (dat. pl.): 'to them' — the people to whom the land is given.
ἐνas / inpreposition + dative (in the idiom ἐν κλήρῳ: 'as an inheritance')→ spatial or relational framingἐν + dat.: in the idiom ἐν κλήρῳ ('by lot / as an inheritance').
κλήρῳinheritance / lotDativedative in the idiom ('as an inheritance')→ sphere or referenceκλῆρος: 'lot / portion / inheritance'; renders יְרֻשָּׁה / נַחֲלָה; the land is given 'as an inheritance/by allotment' — the covenant gift apportioned to Israel; κληρονομία becomes a key NT term for the believer's inheritance (cf. Acts 20:32; Eph 1:14).
32
καὶ φυλάξεσθε ποιεῖν ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου οὐκ ἐκκλινεῖτε εἰς δεξιὰ οὐδὲ εἰς ἀριστερὰ
And you shall be careful to do just as the LORD your God commanded you; you shall not turn aside to the right or to the left.
The chapter's closing exhortation resumes the opening charge (φυλάξεσθε ποιεῖν, v. 1) and the refrain 'just as the LORD commanded you' (vv. 12, 16). The image 'turn aside neither right nor left' (οὐκ ἐκκλινεῖτε εἰς δεξιὰ οὐδὲ εἰς ἀριστερά) is a Deuteronomic figure for undeviating covenant fidelity (cf. 17:11, 20; 28:14; Josh 1:7).
Word-by-word analysis· 18 words
καὶandcoordinate conjunction (resuming the charge)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξεσθεyou shall keep / be carefulFut Mid Indic 2 Pl · φυλάσσωmain verb (closing exhortation to obey)→ imperatival future (binding charge to observe)φυλάσσω (mid.): 'guard / keep / take care'; resumes the φυλάξεσθε ποιεῖν of v. 1, framing the chapter as an inclusio; covenant 'keeping to do' is the comprehensive charge.
ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (with φυλάξεσθε: 'be careful to do')→ durative present infinitive (ongoing performance)ποιέω: 'do'; the infinitive completes 'take care to do' — observance issuing in action, echoing v. 1.
ὃνwhichAccusativerelative pronoun (in the idiom ὃν τρόπον: 'just as')→ participant referenceὅς: relative pronoun in the manner-idiom ὃν τρόπον ('just as').
τρόπονmanner / wayAccusativeaccusative of manner (with ὅν: 'in the way that')→ object specificationτρόπος: 'manner / way'; ὃν τρόπον renders כַּאֲשֶׁר, the recurring comparison-formula (vv. 12, 16, 33) grounding obedience in the LORD's command.
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (the LORD's charge)→ constative aorist (the prior commanding)ἐντέλλομαι: 'command / charge'; renders צִוָּה; recalls the LORD's authoritative commanding as the standard for obedience.
σοιyouDativedative indirect object→ participant reference or interestσύ (sg. dat.): the one commanded.
κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of the Tetragrammaton.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
οὐκnotnegative particle (with ἐκκλινεῖτε)→ discourse linkage or contrastοὐ: negation; 'you shall not turn aside.'
ἐκκλινεῖτεyou shall turn aside / deviateFut Act Indic 2 Pl · ἐκκλίνωmain verb (prohibition of deviation)→ prohibitive future (binding charge against deviation)ἐκκλίνω: 'turn aside / deviate / swerve'; renders סוּר; the figure 'turn aside neither right nor left' is a Deuteronomic idiom for unswerving fidelity to the commanded way (cf. 17:11, 20; 28:14; Josh 1:7; Prov 4:27).
εἰςtopreposition + accusative (direction of deviation)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of deviation).
δεξιὰrightAccusativeaccusative object of εἰς ('to the right')→ object specificationδεξιός: 'right (hand/side)'; the neuter plural δεξιά ('the right') as a direction; deviation to the right represents one side of departure from the straight path of obedience.
οὐδὲnorcoordinating negative→ clausal contributionοὐδέ: 'nor'; pairs the two directions of possible deviation.
εἰςtopreposition + accusative (direction of deviation)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of deviation).
ἀριστερὰleftAccusativeaccusative object of εἰς ('to the left')→ object specificationἀριστερός: 'left (hand/side)'; the neuter plural ἀριστερά ('the left') as a direction; together with δεξιά it forms the merism for any departure whatever from the commanded way — total, undeviating obedience is enjoined.
33
κατὰ πᾶσαν τὴν ὁδόν ἣν ἐνετείλατό σοι κύριος ὁ θεός σου πορεύεσθαι ἐν αὐτῇ ὅπως καταπαύσῃ σε καὶ εὖ σοι ᾖ καὶ μακροημερεύσητε ἐπὶ τῆς γῆς ἧς κληρονομήσετε
You shall walk in all the way that the LORD your God commanded you, so that he may give you rest, and it may be well with you, and you may prolong your days upon the land which you shall inherit.
The chapter closes with the 'way' (ὁδός) metaphor: Israel is to walk in ALL the way the LORD commanded, with a triple purpose — that the LORD may give rest (καταπαύσῃ), that it may be well (echoing vv. 16, 29), and that they may prolong their days in the land. The 'two ways' / 'walk in the way' motif and the bundled life-and-blessing promise summarize Deuteronomy's covenant theology (cf. 30:15–20); the 'rest' (κατάπαυσις) anticipates the rest-theology of Heb 3–4.
Word-by-word analysis· 28 words
κατὰaccording to / alongpreposition + accusative ('in accordance with / along the way')→ spatial or relational framingκατά + acc.: 'according to / along'; with ὁδόν, 'along all the way' — the manner and path of the commanded walk.
πᾶσανallAccusativeattributive adjective (with ὁδόν: 'all the way')→ object specificationπᾶς: 'all / whole'; the WHOLE way is to be walked — total, not selective, obedience.
τὴνtheAccusativearticle (with ὁδόν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδόνway / roadAccusativeaccusative object of κατά (the commanded path)→ object specificationὁδός: 'way / road / path'; renders דֶּרֶךְ; the 'way' is a master-metaphor for the whole life of covenant obedience (cf. 30:16; Ps 1; the 'two ways'); the NT 'the Way' (Acts 9:2) and Jesus as 'the way' (John 14:6) draw on this imagery.
ἣνwhichAccusativerelative pronoun (object of ἐνετείλατο: 'which he commanded')→ participant referenceὅς: relative pronoun; 'the way which the LORD commanded.'
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause (the LORD's charge of the way)→ constative aorist (the prior commanding)ἐντέλλομαι: 'command / charge'; renders צִוָּה; the recurring verb grounding the walk in the LORD's command (cf. vv. 12, 16, 32).
σοιyouDativedative indirect object→ participant reference or interestσύ (sg. dat.): the one commanded.
κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of the Tetragrammaton.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenoun in apposition ('the LORD your God')→ participant prominenceθεός: 'God'; the covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσύ (sg. gen.).
πορεύεσθαιto walk / goPres Mid Infin · πορεύομαιinfinitive (epexegetic/complementary: 'to walk in it')→ durative present infinitive (ongoing walking)πορεύομαι: 'go / walk / journey'; renders הָלַךְ; 'to walk in the way' is the Deuteronomic idiom for living out covenant obedience (cf. 'walk in his ways,' 8:6; 10:12; 26:17); the present infinitive marks a continual manner of life.
ἐνinpreposition + dative (locative: 'in it')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in it').
αὐτῇitDativedative object of ἐν (the way)→ participant reference or interestαὐτός (fem. dat.): refers to ὁδόν; 'walk in it' — the commanded way.
ὅπωςso thatpurpose conjunction (introducing the triple goal)→ discourse linkage or contrastὅπως: 'so that / in order that'; introduces the threefold purpose of obedience — rest, well-being, long life.
καταπαύσῃmay give restAor Act Subj 3 Sg · καταπαύωverb of purpose clause (the LORD's giving of rest)→ ingressive aorist subjunctive (purpose: that he bring you to rest)καταπαύω: 'give rest / cause to rest / settle'; renders נוּחַ (Hiphil) / the 'rest' Israel will have in the land; the cognate κατάπαυσις ('rest') is the key term of Heb 3–4, where the land-rest typifies the eschatological 'sabbath rest' for God's people (Heb 4:9); thus the chapter's sabbath (vv. 12–15) and its closing 'rest' frame the rest-theology together.
σεyouAccusativedirect object of καταπαύσῃ→ participant referenceσύ (sg. acc. σε): the one to whom the LORD gives rest.
καὶandcoordinate conjunction (joining the second purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὖwelladverb (with ᾖ: 'it may be well')→ clausal contributionεὖ: 'well'; the idiom εὖ σοι ᾖ ('that it may be well with you') recurs from vv. 16 and 29 — the covenant blessing-promise crowning obedience.
σοιwith youDativedative of advantage ('well with you')→ participant reference or interestσύ (sg. dat.): the beneficiary of the well-being.
ᾖmay bePres Act Subj 3 Sg · εἰμίverb of second purpose clause ('that it may be well')→ stative present subjunctive (the desired well-being)εἰμί: 'be'; the subjunctive expresses the promised blessing — abiding well-being for the obedient.
καὶandcoordinate conjunction (joining the third purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μακροημερεύσητεyou may prolong your days / live longAor Act Subj 2 Pl · μακροημερεύωverb of third purpose clause (long life in the land)→ ingressive aorist subjunctive (purpose: that you may live long)μακροημερεύω: 'live long / prolong one's days'; a compound (μακρός 'long' + ἡμέρα 'day') rendering the Hebrew idiom הֶאֱרִיךְ יָמִים ('lengthen days'); the promise of longevity in the land, echoing the fifth-commandment promise (v. 16, μακροχρόνιος); note the shift to the PLURAL ('you all'), broadening from the individual to the whole people.
ἐπὶupon / inpreposition + genitive (location: 'upon the land')→ spatial or relational framingἐπί + gen.: 'upon / on'; locates the promised long life in the land of inheritance.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the land of promise)→ relational specificationγῆ: 'land'; the promised land, the sphere of rest, blessing, and long life — the goal of the covenant journey.
ἧςwhichGenitiverelative pronoun (object of κληρονομήσετε, attracted to genitive of antecedent γῆς)→ relational specificationὅς: relative pronoun; the genitive ἧς shows attraction to its antecedent γῆς ('the land which you shall inherit'); cf. the same construction in v. 16.
κληρονομήσετεyou shall inheritFut Act Indic 2 Pl · κληρονομέωverb of relative clause (the future inheritance of the land)→ predictive future (the certain inheritance)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ; the people will 'inherit' the land as their allotted possession (cf. ἐν κλήρῳ, v. 31); the inheritance-theme runs through Deuteronomy and is taken up in the NT as the believer's inheritance (Matt 5:5; Gal 3:18; Heb 11:8) — fittingly closing the chapter on the note of promised possession.