Deuteronomy 6 — Greek, Translation, Interlinear & Discourse

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

καὶ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῖν οὕτως ἐν τῇ γῇ εἰς ἣν ὑμεῖς εἰσπορεύεσθε ἐκεῖ κληρονομῆσαι αὐτήν

And these are the commandments and the statutes and the ordinances, as many as the LORD our God commanded to teach you to do, thus, in the land into which you are entering there to inherit it.

Heading / superscription to the legal exposition (new discourse unit)καὶ αὗται αἱ ἐντολαί

v.1 is a programmatic heading that gathers the legislation under the triad ἐντολαί / δικαιώματα / κρίματα ('commandments / statutes / ordinances'); the demonstrative αὗται ('these') points forward to the whole exposition that follows. The infinitive chain διδάξαι … ποιεῖν frames the law as something to be both taught and enacted, and the land into which Israel εἰσπορεύεται locates obedience geographically in the promised inheritance.

Word-by-word analysis· 30 words

καὶandnarrative conjunction (Hebraizing καί linking to ch. 5)→ discourse linkage or contrastκαί: connects the present heading to the preceding Decalogue (ch. 5); the LXX preserves the Hebrew paratactic ו, treating the law-exposition as a seamless continuation.

αὗταιtheseNominativedemonstrative pronoun (subject, cataphoric)→ participant referenceοὗτος, αὕτη, τοῦτο: feminine plural αὗται agrees with ἐντολαί; cataphoric, pointing forward to the body of legislation; renders Hebrew זֹאת/אֵלֶּה, the standard superscription pointer for legal collections.

αἱtheNominativearticle (with ἐντολαί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐντολαὶcommandmentsNominativepredicate nominative (first member of legal triad)→ participant prominenceἐντολή: 'commandment / charge'; renders מִצְוָה; the first of the three legal-genre terms (ἐντολαί / δικαιώματα / κρίματα) characteristic of Deuteronomy's summary formulae (cf. 4:1; 5:31).

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

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

δικαιώματαstatutes / ordinancesNominativepredicate nominative (second member of triad)→ participant prominenceδικαίωμα: 'statute / requirement / righteous decree'; renders חֹק/חֻקִּים; in the LXX δικαίωμα denotes a binding regulation; the term recurs as a Leitwort through this chapter (vv. 1, 2, 17, 20, 24).

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

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

κρίματαjudgments / ordinancesNominativepredicate nominative (third member of triad)→ participant prominenceκρίμα: 'judgment / legal decision / ordinance'; renders מִשְׁפָּט; denotes case-law / judicial precedents; the triad ἐντολαί-δικαιώματα-κρίματα together names the totality of the covenant stipulations.

ὅσαas many asNominativerelative/correlative pronoun (object of ἐνετείλατο)→ participant referenceὅσος: 'as many as / whatever'; neuter plural agreeing loosely with the preceding collection; renders אֲשֶׁר; the quantifying relative stresses comprehensiveness — the whole body of what YHWH commanded.

ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause (divine commission)→ constative aorist (the completed act of legislation at Horeb)ἐντέλλομαι: 'command / charge / enjoin'; renders צִוָּה (Piel); the deponent middle aorist refers to YHWH's giving of the law; the cognate ἐντολή/ἐντέλλομαι repetition (vv. 1, 2, 6, 17, 20, 24, 25) binds the chapter together around the act of divine commanding.

κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the divine name as lawgiver grounds the authority of the entire legislation.

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

θεὸςGodNominativeapposition to κύριος→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the appositional κύριος ὁ θεός = יהוה אֱלֹהֵינוּ, the covenant formula that the Shema (v. 4) will make confessional.

ἡμῶνourGenitivegenitive of possession (covenant relationship)→ relational specificationἐγώ (gen. pl. ἡμῶν): the first-person plural possessive marks the covenant bond — YHWH is 'our God', the communal confession anticipating the Shema.

διδάξαιto teachAor Act Infin · διδάσκωinfinitive of purpose (purpose of the commanding)→ telic aorist infinitive (purpose: in order to teach)διδάσκω: 'teach / instruct'; renders לִמֵּד (Piel); the law is given to be transmitted by teaching — a Deuteronomic emphasis that culminates in the catechesis of vv. 7, 20–25 (διδάξεις … προβιβάσεις).

ὑμᾶςyouAccusativeaccusative object of διδάξαι (2nd person plural)→ participant referenceσύ (acc. pl. ὑμᾶς): the plural addressee is the assembled congregation of Israel; the chapter oscillates between plural (vv. 1–2) and the singular 'you' of the Shema's intimate address (vv. 4 ff.).

ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (object of διδάξαι: 'teach … to do')→ imperfective present infinitive (ongoing performance)ποιέω: 'do / perform / make'; renders עָשָׂה; the pairing 'teach … to do' insists that instruction issues in obedience, not mere knowledge — a recurrent Deuteronomic theme.

οὕτωςthus / soadverb of manner (modifying ποιεῖν)→ adverbial qualificationοὕτως: 'thus / in this way'; renders כֵּן; points to the prescribed manner of obedience — to do exactly as commanded, no more and no less (cf. 5:32–33).

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 (location of obedience)→ sphere or referenceγῆ: 'land / earth'; renders אֶרֶץ; the promised land is the theatre of covenant obedience; the law is given not in the abstract but for life 'in the land' Israel is about to possess.

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

ἣνwhichAccusativerelative pronoun (object of εἰς, antecedent γῇ)→ participant referenceὅς, ἥ, ὅ: the relative ἥν resumes γῇ; the construction εἰς ἣν … εἰσπορεύεσθε ('into which you are entering') is a standard Deuteronomic land-formula.

ὑμεῖςyouNominativesubject (emphatic 2nd person plural pronoun)→ participant referenceσύ (nom. pl. ὑμεῖς): the explicit pronoun is emphatic — it is you, this very generation, who will cross over and inherit.

εἰσπορεύεσθεyou are enteringPres Mid Indic 2 Pl · εἰσπορεύομαιmain verb of relative clause (imminent entry)→ futuristic/progressive present (the entry is on the verge of happening)εἰσπορεύομαι: 'enter / go into'; renders בָּא; the present tense conveys the imminence of the conquest — Israel stands on the threshold of the land at Moab.

ἐκεῖthereadverb of place (resumptive, Hebraizing)→ adverbial qualificationἐκεῖ: 'there'; the resumptive adverb after the relative (εἰς ἣν … ἐκεῖ) is a Hebraism rendering the resumptive שָׁמָּה ('thither/there') that regularly follows אֲשֶׁר in Hebrew relative clauses.

κληρονομῆσαιto inheritAor Act Infin · κληρονομέωinfinitive of purpose (purpose of entering)→ telic aorist infinitive (purpose: to take possession)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ; a key Deuteronomic verb for dispossessing the nations and occupying the land as covenant inheritance (κληρονομία).

αὐτήνitAccusativeaccusative object of κληρονομῆσαι (resuming γῆν)→ participant referenceαὐτός (acc. f. sg. αὐτήν): resumes γῆ as the object of inheritance; the redundant pronoun after the relative clause reflects Hebrew resumptive syntax.

ἵνα φοβῆσθε κύριον τὸν θεὸν ὑμῶν φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου ἵνα μακροημερεύσητε

that you may fear the LORD your God, to keep all his statutes and his commandments, which I command you today — you and your sons and your sons' sons — all the days of your life, that you may live long.

Purpose clause (goal of the commanding of v.1)ἵνα φοβῆσθε

v.2 states the telic goal of the law: the fear of YHWH issuing in observance, perpetuated across three generations (you / sons / grandsons) and across the whole lifespan (πάσας τὰς ἡμέρας τῆς ζωῆς σου). The double ἵνα frames both the disposition (fear) and the reward (long life, μακροημερεύσητε), a Deuteronomic blessing formula. Note the shift from plural φοβῆσθε to singular σοι/σύ, characteristic of Deuteronomy's address.

Word-by-word analysis· 39 words

ἵναthat / so thatpurpose conjunction (introducing telic clause)→ discourse linkage or contrastἵνα: 'in order that'; takes the subjunctive (φοβῆσθε); marks the purpose of the law-giving of v.1 — its goal is the fear of YHWH expressed in obedience.

φοβῆσθεyou may fearPres Mid Subj 2 Pl · φοβέομαιverb of purpose clause (subjunctive after ἵνα)→ imperfective present subjunctive (ongoing, habitual reverence)φοβέομαι: 'fear / revere'; renders יָרֵא; in Deuteronomy 'the fear of YHWH' is the comprehensive posture of covenant loyalty — reverent awe issuing in obedience, not mere terror; cf. vv. 13, 24.

κύριονLORDAccusativedirect object of φοβῆσθε→ object specificationκύριος: rendering of the Tetragrammaton יהוה; the object of covenant fear.

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

θεὸνGodAccusativeapposition to κύριον→ object specificationθεός: rendering אֱלֹהִים; the recurring formula κύριον τὸν θεόν σου/ὑμῶν binds the chapter's exhortations to the one covenant God.

ὑμῶνyourGenitivegenitive of possession (covenant relationship)→ relational specificationσύ (gen. pl. ὑμῶν): 'your' (plural); the congregation's God.

φυλάσσεσθαιto keepPres Mid Infin · φυλάσσωepexegetical infinitive (explaining what fearing entails)→ imperfective present infinitive (continual observance)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the infinitive unpacks the fear of YHWH as concrete keeping of his statutes; the middle voice stresses Israel's own vigilant safekeeping of the commandments.

πάνταallAccusativeattributive adjective (modifying δικαιώματα)→ object specificationπᾶς: 'all / every'; the totality-marker insists on comprehensive obedience — not a selection but the whole body of statutes.

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

δικαιώματαstatutesAccusativedirect object of φυλάσσεσθαι→ object specificationδικαίωμα: 'statute / decree'; renders חֻקִּים; see v.1.

αὐτοῦhisGenitivegenitive of possession (YHWH's statutes)→ relational specificationαὐτός (gen. m. sg.): refers to κύριος; the statutes belong to YHWH and bear his authority.

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

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

ἐντολὰςcommandmentsAccusativedirect object of φυλάσσεσθαι (coordinate with δικαιώματα)→ object specificationἐντολή: 'commandment'; renders מִצְוֹת; see v.1.

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

ὅσαςwhichAccusativerelative pronoun (object of ἐντέλλομαι, antecedent ἐντολάς)→ participant referenceὅσος: 'as many as / which'; feminine plural agreeing with ἐντολάς; the quantifying relative stresses the full extent of what is commanded.

ἐγὼINominativesubject (emphatic 1st person pronoun: Moses)→ participant referenceἐγώ: the emphatic pronoun marks Moses as the immediate speaker mediating YHWH's commandments; the 'I … today' formula gives the law present, personal urgency.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb of relative clause (Moses' present charge)→ performative present (the act of commanding is enacted in the speaking)ἐντέλλομαι: 'command / charge'; renders צִוָּה; the present 'I am commanding you today' is performative — Moses' speech itself constitutes the charge; cf. v.6.

σοιyouDativedative indirect object (singular addressee)→ participant reference or interestσύ (dat. sg. σοι): the shift to the singular 'you' (from plural φοβῆσθε/ὑμῶν) addresses Israel as a single corporate person, the characteristic intimacy of Deuteronomy's parenesis.

σήμερονtodayadverb of time (the 'today' of Moab)→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the Deuteronomic 'today' actualises the covenant for each generation, making Horeb's law a present, living obligation (cf. 5:3).

σὺyouNominativenominative in apposition (resuming the addressee for the generational list)→ participant referenceσύ (nom. sg.): the nominative resumes 'you' as head of the three-generation series that follows (you / sons / grandsons).

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 (second generation in the series)→ participant prominenceυἱός: 'son'; renders בָּנִים; the children are co-addressees of the covenant; transmission to sons is central to vv. 7, 20–25.

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

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.

υἱοὶsonsNominativenominative (third generation: grandsons)→ participant prominenceυἱός: here 'the sons of your sons' = grandsons; the three-generation span (you, sons, sons' sons) marks the law as a perpetual, transgenerational covenant.

τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

υἱῶνsonsGenitivegenitive (partitive/relational: 'of the sons')→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive (partitive/relational: 'of the sons').

πάσαςallAccusativeattributive adjective (modifying ἡμέρας, accusative of duration)→ object specificationπᾶς: 'all'; with ἡμέρας forms an accusative of extent of time — covenant fear spans the entire lifespan.

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

ἡμέραςdaysAccusativeaccusative of duration ('all the days')→ object specificationἡμέρα: 'day'; the idiom πάσας τὰς ἡμέρας renders כָּל־יְמֵי ('all the days of'); obedience is lifelong, not episodic.

τῆςof theGenitivearticle (with ζωῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

ζωῆςlifeGenitivegenitive (defining the days: 'days of your life')→ relational specificationζωή: 'life'; renders חַיִּים; the days of one's life are the full extent of the covenant relationship; life and long life are the Deuteronomic reward for obedience.

ἵναthatpurpose conjunction (second ἵνα: the reward clause)→ discourse linkage or contrastἵνα: the second purpose clause states the consequence/reward — long life in the land; cf. the Decalogue promise at 5:16.

μακροημερεύσητεyou may live longAor Act Subj 2 Pl · μακροημερεύωverb of second purpose clause (subjunctive after ἵνα)→ ingressive/effective aorist subjunctive (attain length of days)μακροημερεύω: 'live many days / prolong one's days'; a LXX-coined compound (μακρός + ἡμέρα) rendering Hebrew הֶאֱרִיךְ יָמִים ('lengthen days'); the promise of longevity in the land is the characteristic Deuteronomic blessing for covenant fidelity (cf. 4:40; 5:33; 11:9).

καὶ ἄκουσον Ισραηλ καὶ φύλαξαι ποιεῖν ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα καθάπερ ἐλάλησεν κύριος ὁ θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι

And hear, O Israel, and take care to do them, that it may be well with you and that you may multiply greatly, just as the LORD, the God of your fathers, spoke to give you a land flowing with milk and honey.

Hortatory summons (anticipates and prepares the Shema of v.4)καὶ ἄκουσον Ισραηλ

v.3 issues the imperative ἄκουσον Ισραηλ ('Hear, O Israel'), the same summons that opens the Shema proper at v.4 (there ἄκουε); the doubling frames vv.4–5 as the climax toward which the chapter has been building. The blessing formula 'that it may be well with you' (εὖ σοι ᾖ) and the promise of a land 'flowing with milk and honey' attach obedience to the patriarchal oath.

Word-by-word analysis· 29 words

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 (hortatory imperative, singular)→ ingressive aorist imperative (give heed, now)ἀκούω: 'hear / listen / obey'; renders שָׁמַע; the aorist imperative ἄκουσον here anticipates the present imperative ἄκουε of v.4 (the Shema); in Hebrew thought 'hearing' entails obeying, so the summons is at once attention and submission.

ΙσραηλIsraelvocative (indeclinable proper noun, direct address)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; vocative of direct address to the covenant nation as a corporate person; the same vocative anchors the Shema (v.4).

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

φύλαξαιtake care / be carefulAor Mid Impv 2 Sg · φυλάσσωmain verb (hortatory imperative, middle)→ ingressive aorist imperative (be on guard to obey)φυλάσσω (aor. mid. impv.): 'guard oneself / take heed'; renders שָׁמַר; the middle voice gives reflexive force — 'watch yourself to do'; the pairing 'hear … take heed to do' joins attentive listening to careful performance.

ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (object of φύλαξαι)→ imperfective present infinitive (ongoing doing)ποιέω: 'do / perform'; renders עָשָׂה; 'take heed to do' insists, again, that hearing must issue in action.

ὅπωςso thatpurpose conjunction (introducing result/purpose clause)→ discourse linkage or contrastὅπως: 'so that / in order that'; takes the subjunctive (ᾖ); introduces the well-being that obedience secures.

εὖwelladverb (predicative: 'it may be well')→ clausal contributionεὖ: 'well / rightly'; the idiom εὖ σοι ᾖ ('it may be well with you') renders יִיטַב לְךָ, the Deuteronomic well-being formula (cf. vv. 18, 24; 5:16) — covenant obedience yields flourishing.

σοιwith you / for youDativedative of advantage ('well for you')→ participant reference or interestσύ (dat. sg.): dative of advantage in the well-being formula.

ᾖit may bePres Act Subj 3 Sg · εἰμίverb of purpose clause (subjunctive after ὅπως)→ imperfective present subjunctive (continuing state of well-being)εἰμί: 'be'; the impersonal subjunctive ᾖ ('it may be') completes the well-being idiom εὖ σοι ᾖ.

καὶandcoordinate conjunction (joining second purpose clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἵναthatpurpose conjunction (second goal clause)→ discourse linkage or contrastἵνα: introduces the second goal — numerical increase, the patriarchal blessing of multiplication.

πληθυνθῆτεyou may multiplyAor Pass Subj 2 Pl · πληθύνωverb of purpose clause (subjunctive after ἵνα)→ ingressive aorist passive subjunctive (come to be greatly increased)πληθύνω: 'multiply / increase'; renders רָבָה; the passive 'be multiplied' echoes the patriarchal promise of numerous descendants (Gen 22:17); divine agency is implicit in the passive.

σφόδραgreatly / exceedinglyadverb of degree (intensifying πληθυνθῆτε)→ clausal contributionσφόδρα: 'exceedingly'; renders מְאֹד; intensifies the promised increase — the same adverb glossed by δύναμις at v.5 (the Hebrew מְאֹד underlying 'strength').

καθάπερjust ascomparative conjunction (introducing comparison)→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; renders כַּאֲשֶׁר; grounds the promise in YHWH's prior word to the patriarchs.

ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of comparative clause (YHWH's prior promise)→ constative aorist (the completed patriarchal promise)λαλέω: 'speak'; renders דִּבֶּר; the aorist refers to YHWH's covenant word to the fathers (Abraham, Isaac, Jacob), guaranteeing the land-promise now being actualised.

κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: the Tetragrammaton; the speaker of the patriarchal promise.

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

θεὸςGodNominativeapposition to κύριος→ participant prominenceθεός: rendering אֱלֹהֵי; 'the God of your fathers' links the present generation's God to the patriarchal covenant (cf. Exod 3:15).

τῶνof theGenitivearticle (with πατέρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

πατέρωνfathersGenitivegenitive (defining θεός: 'God of the fathers')→ relational specificationπατήρ: 'father'; renders אָבוֹת; the patriarchs Abraham, Isaac, and Jacob (named at v.10), recipients of the land-oath.

δοῦναίto giveAor Act Infin · δίδωμιinfinitive (epexegetical/content of the promise: 'spoke … to give')→ telic aorist infinitive (the content/aim of the promise)δίδωμι: 'give'; renders נָתַן; the infinitive expresses the substance of what YHWH 'spoke' — the gift of the land; the land is consistently YHWH's gift, not Israel's achievement.

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

γῆνa landAccusativedirect object of δοῦναι→ object specificationγῆ: 'land'; the object of the gift; modified by the famous 'flowing with milk and honey.'

ῥέουσανflowingPres Act Part Acc Fem Sg · ῥέωattributive participle (modifying γῆν)→ imperfective present participle (continual flowing, characteristic state)ῥέω: 'flow / run'; renders זוּב; the participle ῥέουσαν γάλα καὶ μέλι ('flowing with milk and honey') renders זָבַת חָלָב וּדְבָשׁ, the proverbial formula for the land's fertility and abundance (cf. Exod 3:8); the accusatives γάλα/μέλι are accusatives of respect/material with the participle.

γάλαmilkAccusativeaccusative of content/material (with ῥέουσαν)→ object specificationγάλα: 'milk'; renders חָלָב; with μέλι forms the merism for pastoral and agricultural plenty.

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

μέλιhoneyAccusativeaccusative of content/material (with ῥέουσαν)→ object specificationμέλι: 'honey'; renders דְּבַשׁ; the second element of the proverbial pair signifying the land's lavish fruitfulness.

καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος τοῖς υἱοῖς Ισραηλ ἐν τῇ ἐρήμῳ ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

And these are the statutes and the ordinances that the LORD commanded the sons of Israel in the wilderness when they had come out of the land of Egypt: Hear, O Israel: the LORD our God, the LORD is one.

THE SHEMA — Israel's foundational confession of YHWH's oneness (theological climax)ἄκουε Ισραηλ

The LXX of v.4 prefaces the Shema with an editorial heading (a plus over against MT): 'these are the statutes and ordinances the LORD commanded … in the wilderness, after they came out of Egypt', anchoring the confession in the exodus and wilderness setting. Then comes the Shema proper: ἄκουε Ισραηλ· κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν. The verbless Hebrew (יהוה אֱלֹהֵינוּ יהוה אֶחָד) is rendered with a supplied ἐστιν; the doubled κύριος…κύριος and the climactic εἷς ('one') assert YHWH's uniqueness and undivided claim on Israel. Jesus cites this as the first of all commandments (Mark 12:29), the only Gospel quotation to include the Shema's opening line verbatim.

Word-by-word analysis· 30 words

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

ταῦταtheseNominativedemonstrative pronoun (subject of the heading clause)→ participant referenceοὗτος (nom. neut. pl. ταῦτα): cataphoric demonstrative introducing the editorial heading; the LXX's καὶ ταῦτα τὰ δικαιώματα … is a plus not present in the MT, framing the Shema within the wilderness legislation.

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

δικαιώματαstatutesNominativepredicate nominative→ participant prominenceδικαίωμα: 'statute'; renders חֻקִּים; see v.1; the heading recapitulates the legal triad.

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

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

κρίματαordinancesNominativepredicate nominative→ participant prominenceκρίμα: 'ordinance / judgment'; renders מִשְׁפָּטִים; see v.1.

ὅσαwhichAccusativerelative pronoun (object of ἐνετείλατο)→ participant referenceὅσος: 'as many as / which'; neuter plural relative referring to the statutes and ordinances.

ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the wilderness legislation)ἐντέλλομαι: 'command'; renders צִוָּה; the aorist refers to YHWH's giving of these laws in the wilderness following the exodus.

κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the Tetragrammaton; the divine lawgiver.

τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.

υἱοῖςsonsDativedative indirect object ('commanded to the sons')→ sphere or referenceυἱός: 'son'; the idiom οἱ υἱοὶ Ισραηλ renders בְּנֵי יִשְׂרָאֵל ('the sons/children of Israel'), the standard designation of the covenant people.

Ισραηλof Israelgenitive of relationship (indeclinable, with υἱοῖς)→ participant identificationΙσραηλ: indeclinable; here functioning as genitive 'of Israel' in the phrase 'sons of Israel.'

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

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

ἐρήμῳwildernessDativedative of place (location of the law-giving)→ sphere or referenceἔρημος: 'wilderness / desert'; renders מִדְבָּר; the wilderness is the locus of the covenant law-giving between Egypt and the land.

ἐξελθόντωνwhen they had come outAor Act Part Gen Masc Pl · ἐξέρχομαιgenitive absolute participle (temporal: 'after they came out')→ antecedent aorist participle (completed action prior to the law-giving)ἐξέρχομαι: 'come/go out'; renders יָצָא; the genitive absolute ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου dates the legislation to the period following the exodus, embedding the Shema in salvation history (cf. the creed of vv. 21–23).

αὐτῶνthey / themGenitivegenitive absolute subject (with ἐξελθόντων)→ relational specificationαὐτός (gen. pl.): the subject of the genitive absolute, referring to the sons of Israel.

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

γῆςthe landGenitivegenitive object of ἐκ ('out of the land')→ relational specificationγῆ: 'land'; γῆ Αἰγύπτου = 'land of Egypt', the place of bondage from which the exodus delivered Israel.

Αἰγύπτουof EgyptGenitivegenitive of definition (with γῆς)→ relational specificationΑἴγυπτος: standard LXX form of מִצְרַיִם; Egypt, the house of slavery (v.12).

ἄκουεhearPres Act Impv 2 Sg · ἀκούωmain verb (THE SHEMA: imperative of summons)→ imperfective present imperative (keep on hearing / give continual heed)ἀκούω: 'hear / listen / obey'; renders שְׁמַע — the opening word that names the whole confession 'the Shema'; the present imperative ἄκουε (vs. the aorist ἄκουσον of v.3) calls for sustained, attentive hearing that issues in obedient love (v.5); Jesus opens his citation of the greatest commandment with this very word (Mark 12:29: ἄκουε Ισραηλ).

ΙσραηλO Israelvocative (indeclinable, direct address of the Shema)→ participant identificationΙσραηλ: indeclinable; the vocative addresses the whole covenant people as a single 'thou'; the Shema is corporate Israel's confession.

κύριοςthe LORDNominativesubject (first member of the Shema's nominal proposition)→ participant prominenceκύριος: rendering יהוה; the first of the doubled κύριος…κύριος; the LXX preserves the syntactic ambiguity of the Hebrew (יהוה אֱלֹהֵינוּ יהוה אֶחָד), which may be construed 'the LORD our God, the LORD is one' or 'the LORD is our God, the LORD alone.'

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

θεὸςGodNominativepredicate/apposition ('the LORD our God')→ participant prominenceθεός: rendering אֱלֹהֵינוּ; κύριος ὁ θεὸς ἡμῶν = 'the LORD our God', the covenant formula; the heart of the confession is that this one God belongs to Israel and Israel to him.

ἡμῶνourGenitivegenitive of relationship (covenant possession)→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the confessional first-person plural — Israel claims YHWH as its own God, the basis of exclusive loyalty.

κύριοςthe LORDNominativesubject (second member of the Shema, with εἷς ἐστιν)→ participant prominenceκύριος: the second occurrence of the Tetragrammaton; the doubled κύριος…κύριος structure is the rhetorical pivot of the confession, framing the declaration of oneness.

εἷςoneNominativepredicate nominative ('the LORD is ONE')→ measure or countεἷς, μία, ἕν: 'one'; renders אֶחָד — the climactic word of the Shema; it asserts YHWH's uniqueness/unicity ('the LORD is one' — there is no other) and, on another construal, his exclusivity ('the LORD alone'). Either way it grounds the total, undivided love commanded in v.5 and underlies the NT confession of God's oneness (Mark 12:29, 32; 1 Cor 8:6; Jas 2:19); for Christian readers the εἷς invites Trinitarian reflection on unity-in-distinction.

ἐστινisPres Act Indic 3 Sg · εἰμίcopula (supplied for the verbless Hebrew nominal clause)→ stative present (timeless predication of divine oneness)εἰμί: 'be'; the copula ἐστιν is supplied by the LXX to render the Hebrew verbless clause יהוה אֶחָד; the timeless present asserts an eternal truth about YHWH's nature — his oneness is not contingent but essential.

καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου

And you shall love the LORD your God with all your heart and with all your soul and with all your strength.

THE GREATEST COMMANDMENT — the demand for total love flowing from YHWH's onenessκαὶ ἀγαπήσεις

v.5 draws the practical consequence of the Shema's confession (v.4): because YHWH is one, Israel's love must be undivided. The future indicative ἀγαπήσεις functions as a categorical command ('you shall love'). The threefold ἐξ ὅλης (καρδίας / ψυχῆς / δυνάμεως) maps love onto the whole person — affections, life-self, and strength. Jesus joins this to v.4 as the first and greatest commandment (Mark 12:29–30; Matt 22:37–38; Luke 10:27), where the third term appears as ἰσχύς and a fourth, διανοία, is added, but the LXX's καρδία-ψυχή-δύναμις structure is the manifest base text.

Word-by-word analysis· 23 words

καὶandcoordinate conjunction (linking the command to the confession)→ discourse linkage or contrastκαί: joins the command of v.5 directly to the confession of v.4 — love is the necessary corollary of YHWH's oneness.

ἀγαπήσειςyou shall loveFut Act Indic 2 Sg · ἀγαπάωmain verb (future-as-imperative: the supreme commandment)→ volitive/imperatival future (categorical command, not mere prediction)ἀγαπάω: 'love'; renders אָהַב; the future indicative with imperatival force ('you shall love') is the LXX's standard rendering of the Hebrew imperfect-as-command; ἀγάπη here is covenant love — loyal, total devotion of the will, not merely emotion; Jesus names this ἐντολὴ πρώτη/μεγάλη ('first/greatest commandment', Mark 12:29–30; Matt 22:37–38).

κύριονthe LORDAccusativedirect object of ἀγαπήσεις→ object specificationκύριος: the Tetragrammaton; the one God of the Shema (v.4) is the exclusive object of Israel's love.

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

θεόνGodAccusativeapposition to κύριον→ object specificationθεός: rendering אֱלֹהֶיךָ; 'the LORD your God', the covenant formula now made the object of love.

σουyourGenitivegenitive of relationship→ relational specificationσύ (gen. sg.): the singular 'your' addresses each Israelite personally within the corporate 'thou.'

ἐξwith / out ofpreposition + genitive (source/extent: 'out of all')→ spatial or relational framingἐκ/ἐξ: 'out of / from'; the LXX renders Hebrew בְּכָל ('with all') by ἐξ ὅλης ('out of all/the whole of'), construing love as proceeding from the entire self; the threefold ἐξ ὅλης is the rhetorical engine of the command's totality.

ὅληςall / the wholeGenitiveattributive adjective (modifying καρδίας: 'the whole heart')→ relational specificationὅλος: 'whole / entire'; renders כָּל; ὅλης (vs. πᾶς) stresses integral wholeness — not every part severally but the heart as an undivided totality; repeated three times for cumulative force.

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

καρδίαςheartGenitivegenitive object of ἐξ (first faculty of love)→ relational specificationκαρδία: 'heart'; renders לֵב/לֵבָב; in Hebrew anthropology the heart is the seat of will, thought, and decision, not mere feeling — the inner command-center of the person; the first of the threefold totality (cf. v.6, the words 'on your heart').

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

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

ὅληςallGenitiveattributive adjective (modifying ψυχῆς)→ relational specificationὅλος: 'whole'; second of the threefold ὅλης.

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

ψυχῆςsoul / lifeGenitivegenitive object of ἐξ (second faculty)→ relational specificationψυχή: 'soul / life / self'; renders נֶפֶשׁ — the living self, the seat of vitality and desire, the whole animate person; loving 'with all the soul' means with one's entire life, even to the point of death (cf. the martyrological reading of Akiva); the second member of the threefold totality.

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

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

ὅληςallGenitiveattributive adjective (modifying δυνάμεως)→ relational specificationὅλος: 'whole'; third of the threefold ὅλης, completing the totality formula.

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

δυνάμεώςstrength / mightGenitivegenitive object of ἐξ (third faculty)→ relational specificationδύναμις: 'power / strength / might'; here the LXX renders Hebrew מְאֹד ('muchness / might'), an adverbial noun meaning 'very-ness' — the utmost capacity and resources of a person; the LXX construes it as δύναμις ('strength'), whereas the NT citations render the same Hebrew by ἰσχύς (Mark 12:30; Luke 10:27); the third member completes the all-encompassing love of heart, life, and capacity.

καὶ ἔσται τὰ ῥήματα ταῦτα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου

And these words, which I command you today, shall be in your heart and in your soul.

Internalization command (the words located in heart and soul)καὶ ἔσται τὰ ῥήματα ταῦτα

v.6 begins the cluster of transmission-commands (vv.6–9). The words just commanded must reside ἐν τῇ καρδίᾳ … καὶ ἐν τῇ ψυχῇ — the same heart and soul named in v.5. The LXX's plus 'and in your soul' (over MT's single 'on your heart') deepens the link between internalized word and total love; the love of v.5 is sustained by the indwelling word of v.6.

Word-by-word analysis· 19 words

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

ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (predicate: the words 'shall be' in the heart)→ predictive/volitive future (the words are to reside continually)εἰμί (fut. ἔσται): 'will be'; the singular ἔσται agrees with the collective τὰ ῥήματα; the future has commanding force — these words must abide in the heart, not merely be heard once.

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

ῥήματαwordsNominativesubject of ἔσται→ participant prominenceῥῆμα: 'word / thing / utterance'; renders דְּבָרִים; 'these words' are the commandments of vv.4–5 (and the whole law), to be internalized; in the mezuzah and tefillin tradition these very words are inscribed.

ταῦταtheseNominativedemonstrative adjective (modifying ῥήματα)→ participant prominenceοὗτος (nom. neut. pl.): 'these'; deictic, pointing to the immediately preceding Shema and love-command.

ὅσαwhichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅσος: 'which / as many as'; relative referring to τὰ ῥήματα.

ἐγὼINominativesubject (emphatic pronoun: Moses)→ participant referenceἐγώ: emphatic; Moses as the mediating speaker; the formula ἐγὼ ἐντέλλομαί σοι σήμερον recurs (cf. v.2).

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb of relative clause→ performative present (the commanding is enacted in the saying)ἐντέλλομαι: 'command'; renders צִוָּה; the present 'I am commanding you today' actualises the charge in the moment of speaking.

σοιyouDativedative indirect object→ participant reference or interestσύ (dat. sg.): singular addressee.

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the Deuteronomic 'today' makes the command present and binding (cf. v.2).

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

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

καρδίᾳheartDativedative of place (location of the indwelling word)→ sphere or referenceκαρδία: 'heart'; renders לֵבָב; MT has 'upon your heart' (עַל־לְבָבֶךָ); the LXX's 'in your heart' deepens the internalization; the same heart commanded to love (v.5) is now the dwelling of the word.

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

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

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

ψυχῇsoulDativedative of place (LXX plus: 'and in your soul')→ sphere or referenceψυχή: 'soul / life'; renders נֶפֶשׁ; 'and in your soul' is a LXX expansion not in the MT, echoing the ψυχή of v.5 and reinforcing the totality of internalization (heart and soul together).

καὶ προβιβάσεις αὐτὰ τοὺς υἱούς σου καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ καὶ πορευόμενος ἐν ὁδῷ καὶ κοιταζόμενος καὶ διανιστάμενος

And you shall teach them to your sons, and you shall speak of them sitting in a house and walking on a road and lying down and rising up.

Transmission command (teach children; rehearse in every posture of life)καὶ προβιβάσεις αὐτά

v.7 prescribes ceaseless transmission: the words are to be impressed on the children (προβιβάσεις) and spoken of in every circumstance, mapped by four participles forming two merisms — sitting/walking (rest and movement) and lying down/rising up (night and day). The totality of postures matches the totality of love in v.5: the whole life, like the whole self, is to be saturated with these words.

Word-by-word analysis· 21 words

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

προβιβάσειςyou shall teach / impressFut Act Indic 2 Sg · προβιβάζωmain verb (future-as-command: catechetical duty)→ volitive future (categorical command to instruct)προβιβάζω: 'lead forward / instruct / inculcate'; renders שִׁנֵּן (Piel, 'sharpen / repeat / impress'); the LXX construes the Hebrew 'you shall whet/impress them' as 'lead-forward/teach'; the double accusative (αὐτά … τοὺς υἱούς) = 'teach them [the words] to your sons'; the catechetical thrust resurfaces in vv.20–25.

αὐτὰthemAccusativedirect object (the words, accusative of thing)→ participant referenceαὐτός (acc. neut. pl.): refers back to τὰ ῥήματα (v.6) — the words taught.

τοὺςto the / yourAccusativearticle (with υἱούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

υἱούςsonsAccusativeaccusative of person (second object: 'to your sons')→ object specificationυἱός: 'son / child'; renders בָּנִים; the children are the objects of catechesis; transmission to the next generation is the heart of Deuteronomic pedagogy (cf. v.20).

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

λαλήσειςyou shall speakFut Act Indic 2 Sg · λαλέωmain verb (future-as-command)→ volitive future (continual speaking of the words)λαλέω: 'speak / talk'; renders דִּבֶּר; 'you shall speak of them' — the words are the constant subject of conversation; ἐν αὐτοῖς ('about/in them') is a Hebraizing use of ἐν for the topic of speech.

ἐνof / aboutpreposition + dative (Hebraizing: topic of speech)→ spatial or relational framingἐν: here renders Hebrew בְּ in the sense 'speak about/of them'; a Hebraism for the subject-matter of discourse.

αὐτοῖςthemDativedative object of ἐν (topic: 'about them')→ participant reference or interestαὐτός (dat. neut. pl.): the words as the topic of constant conversation.

καθήμενοςsittingPres Mid Part Nom Masc Sg · κάθημαιcircumstantial participle (first of four: posture of rest at home)→ imperfective present participle (while seated)κάθημαι: 'sit / be seated'; renders שֶׁבֶת; the first of four participles describing the occasions of speaking; 'sitting in a house' = domestic rest; paired with 'walking on a road' it forms a merism of rest and movement.

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

οἴκῳa houseDativedative of place (location of sitting)→ sphere or referenceοἶκος: 'house / home'; renders בַּיִת; the home is the primary sphere of catechesis.

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

πορευόμενοςwalking / goingPres Mid Part Nom Masc Sg · πορεύομαιcircumstantial participle (second: posture of travel)→ imperfective present participle (while traveling)πορεύομαι: 'go / travel / walk'; renders לֶכֶת; 'walking on a road' completes the first merism (home/away, rest/movement) — there is no situation exempt from rehearsing the words.

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

ὁδῷa road / wayDativedative of place (location of walking)→ sphere or referenceὁδός: 'way / road / journey'; renders דֶּרֶךְ; travel away from home, the counterpart to the house.

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

κοιταζόμενοςlying downPres Mid Part Nom Masc Sg · κοιτάζομαιcircumstantial participle (third: posture of night)→ imperfective present participle (while lying down to sleep)κοιτάζομαι: 'lie down / go to bed'; renders שָׁכַב; 'lying down' begins the second merism (night/day); the LXX uses the denominative of κοίτη ('bed').

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

διανιστάμενοςrising upPres Mid Part Nom Masc Sg · διανίσταμαιcircumstantial participle (fourth: posture of morning)→ imperfective present participle (while getting up)διανίσταμαι: 'rise up / get up'; renders קוּם; 'rising up' completes the night/day merism; the four participles together (sit/walk, lie down/rise) signify the totality of waking life — these words accompany every moment, as love claims the whole self (v.5).

καὶ ἀφάψεις αὐτὰ εἰς σημεῖον ἐπὶ τῆς χειρός σου καὶ ἔσται ἀσάλευτον πρὸ ὀφθαλμῶν σου

And you shall bind them as a sign upon your hand, and it shall be immovable before your eyes.

Inscription command, part 1 (bind as a sign on hand and forehead — tefillin)καὶ ἀφάψεις αὐτά

v.8 commands the words to be bound 'as a sign upon your hand' and fixed 'immovable before your eyes' — the textual basis of the tefillin (phylacteries) worn on the arm and forehead. The singular ἀσάλευτον ('immovable') renders the Hebrew טוֹטָפֹת ('frontlets/bands'); the LXX construes it as a fixed, unshakeable token before the eyes. The visible sign externalizes the internalized word of v.6.

Word-by-word analysis· 15 words

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

ἀφάψειςyou shall bind / fastenFut Act Indic 2 Sg · ἀφάπτωmain verb (future-as-command)→ volitive future (command to bind the sign)ἀφάπτω: 'fasten / bind on / attach'; renders קָשַׁר ('bind'); the LXX's ἀφάψεις … εἰς σημεῖον ἐπὶ τῆς χειρός renders 'you shall bind them for a sign upon your hand'; the practice was literalized in the tefillin worn on the arm.

αὐτὰthemAccusativedirect object (the words)→ participant referenceαὐτός (acc. neut. pl.): the words (τὰ ῥήματα) to be bound as a sign.

εἰςas / forpreposition + accusative (Hebraizing εἰς of purpose/result: 'as a sign')→ spatial or relational framingεἰς: here renders Hebrew לְ in the predicative sense 'for/as a sign' — a Hebraism (εἰς of result) common in the LXX.

σημεῖονa signAccusativeaccusative (predicative: the function of the bound words)→ object specificationσημεῖον: 'sign / token'; renders אוֹת; the bound words serve as a visible sign of covenant identity; the same word for the exodus 'signs' (vv.22).

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

τῆςthe / yourGenitivearticle (with χειρός)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

χειρόςhandGenitivegenitive object of ἐπί (location of the sign)→ relational specificationχείρ: 'hand'; renders יָד; the hand as the organ of action — the sign on the hand marks all one's deeds as governed by the word; the basis of the arm-tefillin.

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

ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (predicate: 'it shall be immovable')→ predictive/volitive futureεἰμί (fut. ἔσται): 'will be'; the singular subject is the sign/token (neuter ἀσάλευτον); the word fixed before the eyes is to be permanent.

ἀσάλευτονimmovable / unshakeableNominativepredicate adjective (neuter: 'it shall be immovable')→ participant prominenceἀσάλευτος: 'unshakeable / immovable / fixed'; the LXX renders the obscure Hebrew טוֹטָפֹת ('frontlets / phylacteries between the eyes') by ἀσάλευτον ('a fixed thing'), interpreting it as something firmly set before the eyes; the basis of the head-tefillin worn on the forehead.

πρὸbeforepreposition + genitive (location: 'before the eyes')→ spatial or relational framingπρό: 'before / in front of'; renders בֵּין ('between') in the Hebrew 'between your eyes'; the LXX 'before your eyes' fixes the sign in constant view.

ὀφθαλμῶνeyesGenitivegenitive object of πρό→ relational specificationὀφθαλμός: 'eye'; renders עֵינַיִם; the eyes as the organ of perception — the sign before the eyes keeps the word in constant view, governing what one looks upon (cf. the hand governing what one does).

καὶ γράψετε αὐτὰ ἐπὶ τὰς φλιὰς τῶν οἰκιῶν ὑμῶν καὶ τῶν πυλῶν ὑμῶν

And you shall write them on the doorposts of your houses and of your gates.

Inscription command, part 2 (write on doorposts — the mezuzah)καὶ γράψετε αὐτά

v.9 completes the inscription cluster: the words are to be written on the doorposts (φλιάς) of houses and gates — the textual basis of the mezuzah affixed to doorframes. Note the shift to the plural γράψετε ('you [pl.] shall write'), broadening the command from the individual to the whole household and community; the word governs the thresholds of private home and public gate alike.

Word-by-word analysis· 13 words

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

γράψετεyou shall writeFut Act Indic 2 Pl · γράφωmain verb (future-as-command; note plural)→ volitive future (command to inscribe)γράφω: 'write'; renders כָּתַב; the shift to the plural γράψετε (from the singular ἀφάψεις, v.8) widens the address to the whole community; writing the words on doorposts is the origin of the mezuzah practice.

αὐτὰthemAccusativedirect object (the words)→ participant referenceαὐτός (acc. neut. pl.): the words (τὰ ῥήματα) to be inscribed.

ἐπὶonpreposition + accusative (surface of writing)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (surface of writing).

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

φλιὰςdoorpostsAccusativeaccusative object of ἐπί (surface of inscription)→ object specificationφλιά: 'doorpost / lintel'; renders מְזוּזֹת (mezuzot); the doorpost — the threshold of the home — bears the inscribed word; the term mezuzah for the affixed text-case derives directly from this verse.

τῶνof theGenitivearticle (with οἰκιῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

οἰκιῶνhousesGenitivegenitive of possession (doorposts of houses)→ relational specificationοἰκία: 'house / household'; renders בַּיִת; the private dwelling, the primary sphere of the inscribed word.

ὑμῶνyourGenitivegenitive of possession (plural)→ relational specificationσύ (gen. pl.): 'your' (plural), matching the plural verb.

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

τῶνof theGenitivearticle (with πυλῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

πυλῶνgatesGenitivegenitive of possession (doorposts of gates)→ relational specificationπύλη: 'gate'; renders שְׁעָרִים; the city gates — the place of public assembly and justice; the word governs both private (houses) and public (gates) thresholds, saturating the whole life of the community.

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

καὶ ἔσται ὅταν εἰσαγάγῃ σε κύριος ὁ θεός σου εἰς τὴν γῆν ἣν ὤμοσεν τοῖς πατράσιν σου τῷ Αβρααμ καὶ Ισαακ καὶ Ιακωβ δοῦναί σοι πόλεις μεγάλας καὶ καλάς ἃς οὐκ ᾠκοδόμησας

And it shall be, when the LORD your God brings you into the land which he swore to your fathers, to Abraham and Isaac and Jacob, to give you great and fair cities which you did not build,

Prosperity-warning, protasis part 1 (the gift of an unbuilt land)καὶ ἔσται ὅταν εἰσαγάγῃ

vv.10–11 form a long temporal protasis (ὅταν … εἰσαγάγῃ) cataloguing the unearned bounty of the land: cities, houses, cisterns, vineyards, olive-groves — all that Israel will receive without labor. The land is YHWH's sworn gift to the patriarchs (named here for the first time in the chapter: Abraham, Isaac, Jacob). The repeated 'which you did not build / fill / hew / plant' sets up the warning of v.12: such unearned abundance breeds the danger of forgetting the Giver.

Word-by-word analysis· 32 words

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

ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (apodosis-anticipating formula: 'and it shall be when…')→ predictive future (introducing a future scenario)εἰμί (fut. ἔσται): the impersonal καὶ ἔσται ὅταν renders Hebrew וְהָיָה כִּי, a standard formula introducing a future temporal scenario with its eventual consequence (the warning of v.12).

ὅτανwhentemporal conjunction (introducing protasis, + subjunctive)→ discourse linkage or contrastὅταν: 'when(ever)'; takes the subjunctive εἰσαγάγῃ; the temporal clause envisions the certain future entry into the land.

εἰσαγάγῃbrings inAor Act Subj 3 Sg · εἰσάγωverb of temporal clause (subjunctive after ὅταν)→ effective aorist subjunctive (the act of bringing into the land)εἰσάγω: 'bring in / lead into'; renders הֵבִיא (Hiphil of בּוֹא); YHWH is the agent who brings Israel into the land — the conquest is divine gift, not human conquest (cf. v.23).

σεyouAccusativedirect object of εἰσαγάγῃ→ participant referenceσύ (acc. sg. σε): the singular addressee, corporate Israel.

κύριοςLORDNominativesubject of εἰσαγάγῃ→ participant prominenceκύριος: 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.

θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: rendering אֱלֹהֶיךָ; 'the LORD your God', the covenant formula.

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

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

γῆνlandAccusativeaccusative object of εἰς (destination)→ object specificationγῆ: 'land'; the promised land, object of the patriarchal oath.

ἣνwhichAccusativerelative pronoun (object of ὤμοσεν, antecedent γῆν)→ participant referenceὅς, ἥ, ὅ: relative resuming γῆν.

ὤμοσενsworeAor Act Indic 3 Sg · ὄμνυμιverb of relative clause (the patriarchal oath)→ constative aorist (the completed oath to the fathers)ὄμνυμι: 'swear / take an oath'; renders נִשְׁבַּע; the land is YHWH's sworn gift to the patriarchs — the oath grounds the conquest in covenant fidelity (cf. v.18, 23).

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

πατράσινfathersDativedative indirect object of ὤμοσεν ('swore to the fathers')→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; the patriarchs, recipients of the land-oath, named explicitly below.

τῷtoDativearticle (with Αβρααμ, in apposition to πατράσιν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΑβρααμAbrahamdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΑβρααμ: transliteration of אַבְרָהָם; indeclinable in the LXX (here governed by the dative article τῷ); the first patriarch, original recipient of the land-promise (Gen 12:7; 15:18).

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

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

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

ΙακωβJacobdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable; the third patriarch, renamed Israel (Gen 28:13; 35:10) — eponym of the nation now addressed.

δοῦναίto giveAor Act Infin · δίδωμιinfinitive (content of the oath: 'swore … to give')→ telic aorist infinitive (the content/object of the oath)δίδωμι: 'give'; renders לָתֵת; the infinitive expresses what YHWH swore — to give the land; the land is consistently gift, never earned.

σοιyouDativedative indirect object of δοῦναι→ participant reference or interestσύ (dat. sg.): the present generation as recipients of what was sworn to the fathers.

πόλειςcitiesAccusativedirect object of δοῦναι→ object specificationπόλις: 'city'; renders עָרִים; the first item in the catalogue of unearned bounty.

μεγάλαςgreatAccusativeattributive adjective (modifying πόλεις)→ object specificationμέγας: 'great / large'; renders גְּדֹלֹת; the cities are impressively large — Israel inherits established urban wealth.

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

καλάςfair / goodAccusativeattributive adjective (modifying πόλεις)→ object specificationκαλός: 'good / fair / beautiful'; renders טֹבֹת; the cities are not only large but fine — unearned excellence.

ἃςwhichAccusativerelative pronoun (object of ᾠκοδόμησας, antecedent πόλεις)→ participant referenceὅς, ἥ, ὅ: relative resuming πόλεις; introduces the first of the four 'which you did not…' clauses that underscore the unearned character of the gift.

οὐκnotnegative particle (with ᾠκοδόμησας)→ discourse linkage or contrastοὐ/οὐκ: 'not'; negates the verb; the emphatic 'which you did NOT build' is the rhetorical key — the bounty is sheer gift.

ᾠκοδόμησαςyou builtAor Act Indic 2 Sg · οἰκοδομέωverb of relative clause (the unearned labor)→ constative aorist (a labor Israel never performed)οἰκοδομέω: 'build / construct'; renders בָּנָה; 'cities which you did not build' — the first of four negated verbs (build/fill/hew/plant) cataloguing the unearned inheritance; this very unearnedness is the seedbed of the temptation to forget YHWH (v.12).

οἰκίας πλήρεις πάντων ἀγαθῶν ἃς οὐκ ἐνέπλησας λάκκους λελατομημένους οὓς οὐκ ἐξελατόμησας ἀμπελῶνας καὶ ἐλαιῶνας οὓς οὐ κατεφύτευσας καὶ φαγὼν καὶ ἐμπλησθεὶς

houses full of all good things which you did not fill, hewn cisterns which you did not hew, vineyards and olive-groves which you did not plant — and when you have eaten and been filled,

Prosperity-warning, protasis part 2 (the unearned bounty catalogued; satiety)οἰκίας πλήρεις

v.11 continues the protasis with three more items of unearned bounty (houses full of goods, hewn cisterns, vineyards and olive-groves), each tagged with a negated verb (fill / hew / plant), and closes with two participles φαγὼν καὶ ἐμπλησθείς ('having eaten and been filled') that name the moment of greatest spiritual danger — satiety. The apodosis and warning follow in v.12: 'take heed lest you forget.'

Word-by-word analysis· 22 words

οἰκίαςhousesAccusativeaccusative (continuing the objects of δοῦναι from v.10)→ object specificationοἰκία: 'house'; renders בָּתִּים; the second item of bounty — houses already stocked with goods.

πλήρειςfullAccusativeattributive adjective (modifying οἰκίας)→ object specificationπλήρης: 'full / filled'; renders מְלֵאִים; the houses come already full — Israel need not stock them.

πάντωνof allGenitiveattributive adjective (modifying ἀγαθῶν)→ relational specificationπᾶς: 'all / every'; with ἀγαθῶν, 'all good things' — totality of provision.

ἀγαθῶνgood thingsGenitivegenitive of content (with πλήρεις: 'full of good things')→ relational specificationἀγαθός: 'good (thing)'; renders טוּב; the substantivized neuter plural denotes goods/possessions; πλήρης governs the genitive of content.

ἃςwhichAccusativerelative pronoun (object of ἐνέπλησας, antecedent οἰκίας)→ participant referenceὅς, ἥ, ὅ: relative resuming οἰκίας.

οὐκnotnegative particle→ discourse linkage or contrastοὐ/οὐκ: negates ἐνέπλησας — the second 'which you did not…'.

ἐνέπλησαςyou filledAor Act Indic 2 Sg · ἐμπίμπλημιverb of relative clause→ constative aorist (a labor not performed)ἐμπίμπλημι: 'fill up / stock'; renders מִלֵּא; 'houses which you did not fill'; cognate with ἐμπλησθείς ('be filled', below), framing the danger: the unfilled houses now fill Israel to satiety.

λάκκουςcisternsAccusativeaccusative (third item of bounty)→ object specificationλάκκος: 'cistern / pit / reservoir'; renders בֹּרֹת; hewn water-cisterns, essential and labor-intensive infrastructure, received ready-made.

λελατομημένουςhewn / quarriedPerf Pass Part Acc Masc Pl · λατομέωattributive perfect participle (modifying λάκκους: 'already-hewn cisterns')→ resultative perfect participle (in a completed, ready-hewn state)λατομέω: 'hew / quarry (stone)'; renders חָצַב; the perfect participle stresses the cisterns' finished state — already hewn, ready for use; cognate with ἐξελατόμησας below.

οὓςwhichAccusativerelative pronoun (object of ἐξελατόμησας, antecedent λάκκους)→ participant referenceὅς, ἥ, ὅ: relative resuming λάκκους.

οὐκnotnegative particle→ discourse linkage or contrastοὐ/οὐκ: the third 'which you did not…'.

ἐξελατόμησαςyou hewed outAor Act Indic 2 Sg · ἐκλατομέωverb of relative clause→ constative aorist (a labor not performed)ἐκλατομέω: 'hew out / quarry out'; intensive compound of λατομέω; 'cisterns which you did not hew out'; the cognate repetition (λελατομημένους / ἐξελατόμησας) underlines the unearned, ready-made bounty.

ἀμπελῶναςvineyardsAccusativeaccusative (fourth item of bounty)→ object specificationἀμπελών: 'vineyard'; renders כְּרָמִים; vineyards take years to establish — Israel inherits them in maturity.

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

ἐλαιῶναςolive-grovesAccusativeaccusative (coordinate with ἀμπελῶνας)→ object specificationἐλαιών: 'olive-grove / olive-orchard'; renders זֵיתִים; olive trees take decades to bear — the fullest sign of inherited, unearned labor.

οὓςwhichAccusativerelative pronoun (object of κατεφύτευσας)→ participant referenceὅς, ἥ, ὅ: relative resuming ἀμπελῶνας καὶ ἐλαιῶνας.

οὐnotnegative particle→ discourse linkage or contrastοὐ: the fourth and final 'which you did not…'.

κατεφύτευσαςyou plantedAor Act Indic 2 Sg · καταφυτεύωverb of relative clause→ constative aorist (a labor not performed)καταφυτεύω: 'plant (firmly)'; renders נָטַע; the intensive compound 'plant down/establish'; 'vineyards and olive-groves which you did not plant' — the climactic fourth negation completing the merism of unearned abundance.

καὶandcoordinate conjunction (transition to satiety clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

φαγὼνhaving eatenAor Act Part Nom Masc Sg · ἐσθίωcircumstantial participle (temporal: 'when you have eaten')→ antecedent aorist participle (completed action prior to v.12's warning)ἐσθίω (aor. part. φαγών): 'eat'; renders אָכַל; the participle begins the satiety-clause that runs into v.12; eating one's fill of unearned bounty is precisely the moment of spiritual peril.

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

ἐμπλησθεὶςhaving been filled / satisfiedAor Pass Part Nom Masc Sg · ἐμπίμπλημιcircumstantial participle (temporal: 'and been filled')→ antecedent aorist passive participle (reached the state of satiety)ἐμπίμπλημι (aor. pass. part.): 'be filled / be satisfied'; renders שָׂבַע; cognate with ἐνέπλησας (v.11); the passive 'having been filled' names satiety as the danger-point — full of what one did not earn, one is tempted to forget the Giver (the warning of v.12; cf. 8:11–14).

πρόσεχε σεαυτῷ μὴ ἐπιλάθῃ κυρίου τοῦ θεοῦ σου τοῦ ἐξαγαγόντος σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας

take heed to yourself lest you forget the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

Apodosis / warning (the climax of the prosperity-protasis: do not forget)πρόσεχε σεαυτῷ

v.12 is the apodosis and rhetorical climax of vv.10–11: amid unearned abundance, 'take heed to yourself lest you forget the LORD.' The danger is not adversity but prosperity-induced amnesia. YHWH is identified by the exodus-creed — 'who brought you out of the land of Egypt, out of the house of slavery' — the same formula opening the Decalogue (5:6); remembering the Redeemer is the antidote to the forgetfulness of plenty.

Word-by-word analysis· 17 words

πρόσεχεtake heedPres Act Impv 2 Sg · προσέχωmain verb (imperative of warning)→ imperfective present imperative (be continually on guard)προσέχω: 'attend to / take heed / be on guard'; the idiom πρόσεχε σεαυτῷ renders הִשָּׁמֶר לְךָ ('guard yourself'); the present imperative calls for vigilant, ongoing self-watchfulness against forgetfulness.

σεαυτῷto yourselfDativereflexive pronoun (dative with πρόσεχε)→ participant reference or interestσεαυτοῦ: 'yourself'; the reflexive intensifies the warning — the threat is internal, the heart's own drift toward forgetting.

μὴlestnegative conjunction (introducing clause of fearing/precaution)→ discourse linkage or contrastμή: 'lest / not'; with the aorist subjunctive ἐπιλάθῃ forms a negative purpose/precaution clause — 'take heed lest you forget.'

ἐπιλάθῃyou forgetAor Mid Subj 2 Sg · ἐπιλανθάνομαιverb of precaution clause (subjunctive after μή)→ ingressive aorist subjunctive (fall into forgetting)ἐπιλανθάνομαι: 'forget / be forgetful of'; renders שָׁכַח; takes the genitive object (κυρίου); forgetting YHWH is the cardinal Deuteronomic sin of prosperity — the opposite of the remembering enjoined by the Shema-words (vv.6–9) and the creed (vv.20–25); cf. 8:11–14.

κυρίουthe LORDGenitivegenitive object of ἐπιλάθῃ ('forget the LORD')→ relational specificationκύριος: the Tetragrammaton; ἐπιλανθάνομαι governs the genitive; YHWH himself, not merely his benefits, is the object not to be forgotten.

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

θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός: rendering אֱלֹהֶיךָ; 'the LORD your God', the covenant formula in the genitive.

τοῦthe (who)Genitivearticle (substantivizing the participle ἐξαγαγόντος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐξαγαγόντοςwho brought outAor Act Part Gen Masc Sg · ἐξάγωattributive participle (modifying θεοῦ: 'God who brought you out')→ constative aorist participle (the completed act of redemption)ἐξάγω: 'lead/bring out'; renders הוֹצִיא (Hiphil of יָצָא); the participial 'who brought you out of Egypt' is the exodus-creed identifying YHWH (cf. 5:6; Exod 20:2); the memory of redemption is the ground of loyalty and the cure for prosperity's amnesia.

σεyouAccusativeaccusative object of ἐξαγαγόντος→ participant referenceσύ (acc. sg. σε): the redeemed addressee.

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

γῆςthe landGenitivegenitive object of ἐκ→ relational specificationγῆ: 'land'; γῆ Αἰγύπτου = 'land of Egypt', the place of bondage.

Αἰγύπτουof EgyptGenitivegenitive of definition (with γῆς)→ relational specificationΑἴγυπτος: rendering מִצְרַיִם; Egypt, named below as the 'house of slavery.'

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

οἴκουthe houseGenitivegenitive object of ἐξ (in apposition to γῆς Αἰγύπτου)→ relational specificationοἶκος: 'house'; the phrase οἶκος δουλείας ('house of slavery') renders בֵּית עֲבָדִים; a fixed exodus formula (cf. 5:6; Exod 13:3); Egypt as a 'house of bondage' contrasts pointedly with the 'houses full of good things' (v.11) Israel will inherit.

δουλείαςof slaveryGenitivegenitive of definition (with οἴκου: 'house of slavery')→ relational specificationδουλεία: 'slavery / bondage'; renders עֲבָדִים ('slaves'); the LXX abstracts to 'slavery'; the memory of bondage anchors gratitude and exclusive loyalty (cf. the creed, v.21: 'we were slaves').

κύριον τὸν θεόν σου φοβηθήσῃ καὶ αὐτῷ λατρεύσεις καὶ πρὸς αὐτὸν κολληθήσῃ καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ

You shall fear the LORD your God, and him you shall serve, and to him you shall cleave, and by his name you shall swear.

Positive command of exclusive devotion (quoted by Jesus against the tempter)κύριον τὸν θεόν σου φοβηθήσῃ

v.13 sets out the positive demand of exclusive loyalty in four future-imperatives: fear, serve, cleave, swear-by-his-name. The fronting of κύριον τὸν θεόν σου and αὐτῷ/πρὸς αὐτόν/τῷ ὀνόματι αὐτοῦ stresses exclusivity — him and him alone. Jesus answers the tempter's demand for worship by citing this verse (Matt 4:10; Luke 4:8: κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις), the NT form adding προσκυνήσεις and μόνῳ to sharpen the exclusivity already implicit here.

Word-by-word analysis· 17 words

κύριονthe LORDAccusativedirect object of φοβηθήσῃ (fronted for emphasis)→ object specificationκύριος: the Tetragrammaton; fronted before its verb to stress the exclusive object of fear and service; in Jesus' citation (Matt 4:10) this same fronting marks the demand for sole worship.

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

θεόνGodAccusativeapposition to κύριον→ object specificationθεός: rendering אֱלֹהֶיךָ; 'the LORD your God', the object of exclusive devotion.

φοβηθήσῃyou shall fearFut Pass Indic 2 Sg · φοβέομαιmain verb (future-as-imperative: first of four commands)→ volitive future (categorical command to revere)φοβέομαι: 'fear / revere'; renders יָרֵא; the deponent future with imperatival force; the fear of YHWH (cf. v.2) heads the four-fold demand of exclusive loyalty; cf. v.24.

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

αὐτῷhimDativedative object of λατρεύσεις (fronted for emphasis: 'him you shall serve')→ participant reference or interestαὐτός (dat. m. sg.): the fronted dative stresses exclusivity — him alone; Jesus' citation adds μόνῳ ('him ALONE you shall serve', Matt 4:10) to make this explicit.

λατρεύσειςyou shall serve / worshipFut Act Indic 2 Sg · λατρεύωmain verb (future-as-imperative: second command)→ volitive future (categorical command to render cultic service)λατρεύω: 'serve / worship (religiously)'; renders עָבַד; denotes specifically cultic/religious service rendered to God; this is the verb Jesus quotes against Satan (Matt 4:10; Luke 4:8: αὐτῷ μόνῳ λατρεύσεις), repudiating the demand to worship any other.

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

πρὸςtopreposition + accusative (with κολληθήσῃ: 'cleave to')→ spatial or relational framingπρός: 'to / toward'; with κολλάομαι forms the idiom 'cleave to'; the LXX has a plus here ('and to him you shall cleave') beyond the MT's three commands.

αὐτὸνhimAccusativeaccusative object of πρός (fronted: 'to him you shall cleave')→ participant referenceαὐτός (acc. m. sg.): again fronted for exclusivity — cleaving to YHWH alone.

κολληθήσῃyou shall cleaveFut Pass Indic 2 Sg · κολλάομαιmain verb (future-as-imperative: third command; LXX plus)→ volitive future (categorical command to be joined)κολλάομαι: 'cleave / be joined / stick fast'; renders דָּבַק; the passive 'be glued/joined to'; this clause is a LXX expansion (absent from MT here, but cf. 10:20); the same verb of covenant-cleaving used of marital and covenantal union (Gen 2:24).

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

τῷby theDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

ὀνόματιnameDativedative of means/instrument (with ὀμῇ: 'swear by his name')→ sphere or referenceὄνομα: 'name'; renders שֵׁם; swearing by YHWH's name (and no other) is an act of exclusive allegiance — to swear by a god is to acknowledge its authority; cf. v.14's prohibition of other gods.

αὐτοῦhisGenitivegenitive of possession (YHWH's name)→ relational specificationαὐτός (gen. m. sg.): 'his' — YHWH's name alone is the legitimate object of oath.

ὀμῇyou shall swearFut Mid Indic 2 Sg · ὄμνυμιmain verb (future-as-imperative: fourth command)→ volitive future (categorical command regarding oath-taking)ὄμνυμι: 'swear / take an oath'; renders נִשְׁבַּע; the future ὀμῇ (2 sg. mid.) commands that oaths be sworn by YHWH's name alone; the same verb used of YHWH's own oath to the fathers (v.10) — Israel's swearing mirrors and acknowledges the God who swore.

οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν

You shall not go after other gods, after any of the gods of the nations that are round about you,

Prohibition of apostasy (the negative counterpart of v.13's exclusive devotion)οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων

v.14 states the negative side of exclusive loyalty: 'you shall not go after other gods.' The idiom πορεύομαι ὀπίσω ('walk after / follow') is the standard biblical metaphor for apostasy/idolatry. The specific danger is the gods of the surrounding nations (τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν) whom Israel will encounter in the land — the very land whose unearned bounty (vv.10–11) might lure them. The ground follows in v.15: YHWH is a jealous God.

Word-by-word analysis· 13 words

οὐnotnegative particle (with πορεύσεσθε)→ discourse linkage or contrastοὐ: 'not'; negates the future indicative to form a categorical prohibition.

πορεύσεσθεyou shall goFut Mid Indic 2 Pl · πορεύομαιmain verb (future-as-prohibition; note plural)→ prohibitive future (categorical interdiction)πορεύομαι: 'go / walk'; renders הָלַךְ; the idiom πορεύομαι ὀπίσω ('go after / follow') renders הָלַךְ אַחֲרֵי, the stock biblical metaphor for idolatrous allegiance; the shift to the plural broadens the prohibition to all Israel.

ὀπίσωafterimproper preposition + genitive ('after')→ spatial or relational framingὀπίσω: 'behind / after'; with the genitive forms the idiom of following/allegiance; to walk 'after' a god is to serve it.

θεῶνgodsGenitivegenitive object of ὀπίσω→ relational specificationθεός (gen. pl.): 'gods'; here the false gods, renders אֱלֹהִים אֲחֵרִים; the same noun used of YHWH (v.13) now of the idols — the issue is allegiance, not nomenclature.

ἑτέρωνotherGenitiveattributive adjective (modifying θεῶν)→ relational specificationἕτερος: 'other / another (of a different kind)'; renders אֲחֵרִים; 'other gods' — the rivals to YHWH's exclusive claim grounded in the Shema's εἷς (v.4).

ἀπὸfrom / ofpreposition + genitive (partitive: 'any of the gods')→ spatial or relational framingἀπό: here partitive, 'from among / any of'; specifies which 'other gods' — those of the neighboring nations.

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

θεῶνgodsGenitivegenitive object of ἀπό (partitive)→ relational specificationθεός (gen. pl.): the gods of the nations, concretely the Canaanite deities.

τῶνof theGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐθνῶνnationsGenitivegenitive of possession (gods belonging to the nations)→ relational specificationἔθνος: 'nation / gentile people'; renders עַמִּים/גּוֹיִם; the surrounding nations whose gods pose the concrete temptation in the land.

τῶνthat areGenitivearticle (substantivizing περικύκλῳ: 'the ones round about')→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

περικύκλῳround aboutadverb (attributive: 'the nations round about')→ clausal contributionπερικύκλῳ: 'round about / in a circle around'; renders סְבִיבוֹת; the encircling nations make idolatry a perpetual, proximate threat.

ὑμῶνyouGenitivegenitive (with περικύκλῳ: 'around you', plural)→ relational specificationσύ (gen. pl. ὑμῶν): 'you' (plural); the nations surrounding the whole community.

ὅτι θεὸς ζηλωτὴς κύριος ὁ θεός σου ἐν σοί μὴ ὀργισθεὶς θυμωθῇ κύριος ὁ θεός σου ἐν σοὶ καὶ ἐξολεθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς

for the LORD your God in your midst is a jealous God; lest the LORD your God, being angered, be enraged with you and destroy you from the face of the earth.

Grounds for the prohibition (the jealousy of YHWH; threat of destruction)ὅτι θεὸς ζηλωτὴς κύριος

v.15 grounds (ὅτι) the prohibition of v.14 in YHWH's nature: he is θεὸς ζηλωτής ('a jealous God', cf. the Decalogue, 5:9; Exod 20:5), present 'in your midst.' The divine jealousy is covenant-exclusivity that will not tolerate rivals. The negative-purpose clause (μή … θυμωθῇ … ἐξολεθρεύσῃ) warns of the consequence of apostasy: blotting-out 'from the face of the earth' — a covenant curse of total destruction.

Word-by-word analysis· 25 words

ὅτιfor / becausecausal conjunction (grounding the prohibition)→ discourse linkage or contrastὅτι: 'because / for'; introduces the theological ground of the prohibition — the nature of YHWH as a jealous God.

θεὸςa GodNominativepredicate nominative (fronted: 'a jealous God is the LORD')→ participant prominenceθεός: 'God'; the fronted predicate θεὸς ζηλωτής stresses the quality — jealousy — as essential to YHWH's covenant character.

ζηλωτὴςjealousNominativepredicate adjective/noun (modifying θεός: 'a jealous God')→ participant prominenceζηλωτής: 'jealous / zealous one'; renders קַנָּא; in the Decalogue (5:9; Exod 20:5) the LXX uses ζηλωτής for YHWH's covenant jealousy — not petty envy but the exclusive, protective ardor of a faithful spouse who will brook no rival; it is the obverse of the love commanded in v.5.

κύριοςthe LORDNominativesubject (of the implied copula: 'the LORD is a jealous God')→ participant prominenceκύριος: the Tetragrammaton; the subject identified as the jealous God.

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

θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: rendering אֱלֹהֶיךָ; 'the LORD your God.'

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

σοίyou / your midstDativedative object of ἐν ('in your midst')→ participant reference or interestσύ (dat. sg. σοί): 'in you / among you'; renders בְּקִרְבֶּךָ ('in your midst'); YHWH's presence among his people heightens both the privilege and the peril — his nearness means his jealousy is immediate.

μὴlestnegative conjunction (introducing clause of apprehension)→ discourse linkage or contrastμή: 'lest'; with the aorist subjunctive θυμωθῇ introduces a clause of apprehended danger — the consequence of provoking the jealous God.

ὀργισθεὶςbeing angeredAor Pass Part Nom Masc Sg · ὀργίζομαιcircumstantial participle (causal/temporal, modifying κύριος)→ ingressive aorist passive participle (having become angry)ὀργίζομαι: 'be angry / become wroth'; renders חָרָה ('burn with anger'); the participle ὀργισθεὶς θυμωθῇ ('being angered, be enraged') doubles the wrath-vocabulary for intensity, rendering the Hebrew idiom of kindled anger; the two anger-words together convey the full heat of provoked divine jealousy.

θυμωθῇbe enragedAor Pass Subj 3 Sg · θυμόωverb of apprehension clause (subjunctive after μή)→ ingressive aorist passive subjunctive (flare into rage)θυμόω: 'make angry / enrage'; pass. 'be enraged'; renders the intensified anger of אַף; paired with ὀργισθείς it expresses the kindling of divine wrath against covenant betrayal; the same θυμός-root describes YHWH's anger against Egypt (Exod 11:8).

κύριοςthe LORDNominativesubject of θυμωθῇ→ participant prominenceκύριος: the Tetragrammaton; subject of the wrath-clause.

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

θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: rendering אֱלֹהֶיךָ; 'the LORD your God.'

ἐνwith / againstpreposition + dative (Hebraizing: 'angry with/against you')→ spatial or relational framingἐν: here renders בְּ in the sense 'angry against/with you'; the wrath is directed at the covenant partner who strays.

σοὶyouDativedative object of ἐν ('with/against you')→ participant reference or interestσύ (dat. sg. σοί): the object of the apprehended wrath.

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

ἐξολεθρεύσῃdestroy utterlyAor Act Subj 3 Sg · ἐξολεθρεύωverb of apprehension clause (coordinate subjunctive after μή)→ effective aorist subjunctive (annihilate)ἐξολεθρεύω: 'destroy utterly / exterminate'; renders הִשְׁמִיד; the intensive compound denotes total annihilation; the same verb used of the herem-destruction; the covenant curse for apostasy is to be blotted out 'from the face of the earth.'

σεyouAccusativedirect object of ἐξολεθρεύσῃ→ participant referenceσύ (acc. sg. σε): Israel as the object of the threatened destruction.

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

προσώπουthe faceGenitivegenitive object of ἀπό ('from the face of')→ relational specificationπρόσωπον: 'face / surface'; the idiom ἀπὸ προσώπου τῆς γῆς renders מֵעַל פְּנֵי הָאֲדָמָה ('from the face of the ground/earth'); total eradication, leaving no remnant on the land.

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

γῆςearth / groundGenitivegenitive of definition (with προσώπου)→ relational specificationγῆ: 'earth / ground / land'; the same land Israel is to inherit (v.10) could become the place of their eradication — a sobering inversion of the land-gift.

οὐκ ἐκπειράσεις κύριον τὸν θεόν σου ὃν τρόπον ἐξεπειράσασθε ἐν τῷ Πειρασμῷ

You shall not test the LORD your God, in the way that you tested him at Massah (the Testing).

Prohibition against testing YHWH (quoted by Jesus against the tempter)οὐκ ἐκπειράσεις κύριον τὸν θεόν σου

v.16 prohibits putting YHWH to the test, recalling the rebellion at Massah (Exod 17:1–7), where Israel demanded water and 'tested the LORD, saying, Is the LORD among us or not?' The cognate construction ἐκπειράσεις … ἐξεπειράσασθε binds prohibition to precedent. Jesus answers the tempter's invitation to leap from the temple by quoting this verse (Matt 4:7; Luke 4:12: οὐκ ἐκπειράσεις κύριον τὸν θεόν σου), refusing to demand a sign from God.

Word-by-word analysis· 12 words

οὐκnotnegative particle (with ἐκπειράσεις)→ discourse linkage or contrastοὐ/οὐκ: negates the future to form a categorical prohibition; Jesus repeats it verbatim at Matt 4:7.

ἐκπειράσειςyou shall test / temptFut Act Indic 2 Sg · ἐκπειράζωmain verb (future-as-prohibition)→ prohibitive future (categorical interdiction of testing God)ἐκπειράζω: 'put thoroughly to the test / tempt'; renders נִסָּה (Piel); the intensive compound ἐκ- marks a presumptuous testing of God's faithfulness or presence; this is the exact verb and form Jesus cites against Satan (Matt 4:7; Luke 4:12), refusing to coerce a divine sign.

κύριονthe LORDAccusativedirect object of ἐκπειράσεις→ object specificationκύριος: the Tetragrammaton; the one whom Israel must not put to the test.

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

θεόνGodAccusativeapposition to κύριον→ object specificationθεός: rendering אֱלֹהֶיךָ; 'the LORD your God.'

ὃνwhichAccusativerelative pronoun (with τρόπον: 'in the manner which')→ participant referenceὅς, ἥ, ὅ: the accusative ὃν τρόπον is an adverbial accusative idiom = 'in the way/manner that', 'just as'.

τρόπονmanner / wayAccusativeadverbial accusative (ὃν τρόπον = 'in the way that')→ object specificationτρόπος: 'manner / way'; the fixed phrase ὃν τρόπον ('in the manner in which / just as') renders כַּאֲשֶׁר; introduces the historical precedent at Massah.

ἐξεπειράσασθεyou testedAor Mid Indic 2 Pl · ἐκπειράζωverb of comparative clause (the precedent at Massah)→ constative aorist (the completed rebellion at Massah)ἐκπειράζω (aor. mid. 2 pl.): 'you tested'; the cognate of ἐκπειράσεις binds prohibition to precedent; the plural recalls the whole congregation's testing of YHWH at Massah (Exod 17:7; cf. Ps 95:8–9, quoted at Heb 3:8–9).

ἐνat / inpreposition + dative (locative: place-name)→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: place-name).

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

ΠειρασμῷMassah / the TestingDativedative of place (the place-name 'Massah')→ sphere or referenceπειρασμός: 'testing / trial'; here the LXX translates the Hebrew place-name מַסָּה (Massah, 'testing') by its meaning Πειρασμός rather than transliterating — a learned rendering that lets the etymology speak: 'the Testing', the place where Israel tested YHWH (Exod 17:7); the article τῷ marks it as the well-known site.

φυλάσσων φυλάξῃ τὰς ἐντολὰς κυρίου τοῦ θεοῦ σου τὰ μαρτύρια καὶ τὰ δικαιώματα ὅσα ἐνετείλατό σοι

Keeping, you shall keep the commandments of the LORD your God, the testimonies and the statutes which he commanded you.

Positive command of diligent obedience (with intensive Hebraism)φυλάσσων φυλάξῃ

v.17 demands rigorous observance through the cognate construction φυλάσσων φυλάξῃ ('keeping you shall keep' = 'diligently keep'), the LXX's standard calque of the Hebrew infinitive-absolute construction שָׁמוֹר תִּשְׁמְרוּן, expressing emphatic certainty/intensity. The triad ἐντολαί / μαρτύρια / δικαιώματα (commandments, testimonies, statutes) restates the legal genres of v.1. 'Testimonies' (μαρτύρια) appears here and recurs in the son's question (v.20).

Word-by-word analysis· 16 words

φυλάσσωνkeepingPres Act Part Nom Masc Sg · φυλάσσωcognate participle (intensifying φυλάξῃ: Hebraism)→ imperfective present participle (rendering the Hebrew infinitive absolute)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the participle φυλάσσων with the finite φυλάξῃ is the LXX's calque of the Hebrew infinitive-absolute + finite verb (שָׁמוֹר תִּשְׁמְרוּן), an emphatic construction = 'you shall surely/diligently keep'; the same device as ἐκβαλεῖ … ἐκβολῇ (Exod 11:1).

φυλάξῃyou shall keepFut Mid Indic 2 Sg · φυλάσσωmain verb (future-as-imperative, intensified by the participle)→ volitive future (categorical command, emphatically reinforced)φυλάσσω (fut. mid.): the finite verb of the cognate construction; the middle voice stresses Israel's own vigilant safekeeping; together with φυλάσσων it conveys 'be utterly diligent to keep.'

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

ἐντολὰςcommandmentsAccusativedirect object of φυλάξῃ→ object specificationἐντολή: 'commandment'; renders מִצְוֹת; the first member of the legal triad restated here (cf. v.1).

κυρίουof the LORDGenitivegenitive of source/possession (the LORD's commandments)→ relational specificationκύριος: the Tetragrammaton; the commandments are YHWH's and bear his authority.

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

θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός: rendering אֱלֹהֶיךָ; 'the LORD your God.'

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

μαρτύριαtestimoniesAccusativeaccusative in apposition to ἐντολάς (second legal genre)→ object specificationμαρτύριον: 'testimony / witness'; renders עֵדֹת; the covenant stipulations as YHWH's solemn 'testimonies' that witness for or against Israel; recurs in the son's question (v.20).

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.

δικαιώματαstatutesAccusativeaccusative in apposition (third legal genre)→ object specificationδικαίωμα: 'statute'; renders חֻקִּים; see v.1; the Leitwort recurs through the chapter.

ὅσαwhichAccusativerelative pronoun (object of ἐνετείλατο)→ participant referenceὅσος: 'which / as many as'; relative referring to the testimonies and statutes.

ἐνετείλατόhe commandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the act of commanding)ἐντέλλομαι: 'command'; renders צִוָּה; YHWH as the one who commanded; the recurring ἐντέλλομαι binds the chapter (vv. 1, 2, 6, 17, 20, 24, 25).

σοιyouDativedative indirect object of ἐνετείλατο→ participant reference or interestσύ (dat. sg.): the singular addressee, Israel.

καὶ ποιήσεις τὸ ἀρεστὸν καὶ τὸ καλὸν ἐναντίον κυρίου τοῦ θεοῦ ὑμῶν ἵνα εὖ σοι γένηται καὶ εἰσέλθῃς καὶ κληρονομήσῃς τὴν γῆν τὴν ἀγαθήν ἣν ὤμοσεν κύριος τοῖς πατράσιν ὑμῶν

And you shall do the pleasing and the good thing before the LORD your God, that it may be well with you and that you may go in and inherit the good land which the LORD swore to your fathers,

Positive command + purpose (doing good secures well-being and inheritance)καὶ ποιήσεις τὸ ἀρεστὸν καὶ τὸ καλόν

v.18 commands doing 'the pleasing and the good' before YHWH, with the double purpose (ἵνα) of well-being and successful entry/inheritance of the good land sworn to the fathers. The well-being formula εὖ σοι γένηται echoes v.3. The land is again YHWH's sworn gift (ὤμοσεν, cf. v.10). The threefold goal — well-being, entry, inheritance — frames obedience as the path into the promise.

Word-by-word analysis· 30 words

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

ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (future-as-imperative)→ volitive future (categorical command to do good)ποιέω: 'do / perform'; renders עָשָׂה; the command to 'do the right and the good' is a comprehensive summary of covenant ethics (cf. 12:28).

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

ἀρεστὸνpleasing / rightAccusativesubstantivized adjective (direct object: 'the pleasing thing')→ object specificationἀρεστός: 'pleasing / acceptable'; renders יָשָׁר ('right / upright') here; 'the pleasing thing before the LORD' = what is acceptable in his sight; the standard of conduct is YHWH's own evaluation.

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

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

καλὸνgoodAccusativesubstantivized adjective (coordinate object: 'the good thing')→ object specificationκαλός: 'good / fine / noble'; renders טוֹב; 'the good' paired with 'the pleasing' forms a hendiadys for upright covenant conduct.

ἐναντίονbefore / in the sight ofimproper preposition + genitive (evaluative: 'before the LORD')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לִפְנֵי / בְּעֵינֵי; conduct is measured 'before the LORD', by his standard, not human opinion; recurs at v.25.

κυρίουof the LORDGenitivegenitive object of ἐναντίον→ relational specificationκύριος: the Tetragrammaton; the one before whom conduct is evaluated.

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

θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός: rendering אֱלֹהֵיכֶם; 'the LORD your God.'

ὑμῶνyourGenitivegenitive of relationship (plural)→ relational specificationσύ (gen. pl. ὑμῶν): 'your' (plural); the address shifts between singular and plural within the verse, a Deuteronomic feature.

ἵναthatpurpose conjunction (introducing telic clause)→ discourse linkage or contrastἵνα: 'in order that'; introduces the threefold purpose — well-being, entry, inheritance.

εὖwelladverb (predicative: 'it may be well')→ clausal contributionεὖ: 'well'; the well-being formula εὖ σοι γένηται echoes v.3 — obedience yields flourishing in the land.

σοιwith youDativedative of advantage→ participant reference or interestσύ (dat. sg.): the beneficiary of the well-being.

γένηταιit may be / becomeAor Mid Subj 3 Sg · γίνομαιverb of purpose clause (subjunctive after ἵνα)→ effective aorist subjunctive (come to pass)γίνομαι: 'become / happen'; the impersonal γένηται completes the well-being idiom εὖ σοι γένηται ('that it may turn out well for you').

καὶandcoordinate conjunction (joining second purpose verb)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἰσέλθῃςyou may go inAor Act Subj 2 Sg · εἰσέρχομαιverb of purpose clause (subjunctive after ἵνα)→ effective aorist subjunctive (enter the land)εἰσέρχομαι: 'enter / go in'; renders בּוֹא; entry into the land is the fruit of obedience; the conquest is conditioned on covenant fidelity.

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

κληρονομήσῃςyou may inheritAor Act Subj 2 Sg · κληρονομέωverb of purpose clause (subjunctive after ἵνα)→ effective aorist subjunctive (take possession)κληρονομέω: 'inherit / take possession'; renders יָרַשׁ; the key land-verb (cf. v.1); the third and climactic goal — possession of the good land.

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

γῆνlandAccusativedirect object of κληρονομήσῃς→ object specificationγῆ: 'land'; the object of inheritance, qualified as 'good.'

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

ἀγαθήνgoodAccusativeattributive adjective (modifying γῆν: 'the good land')→ object specificationἀγαθός: 'good'; renders טוֹבָה; 'the good land' is a Deuteronomic refrain for the promised land's excellence (cf. 1:35; 3:25; 8:7).

ἣνwhichAccusativerelative pronoun (object of ὤμοσεν, antecedent γῆν)→ participant referenceὅς, ἥ, ὅ: relative resuming γῆν.

ὤμοσενsworeAor Act Indic 3 Sg · ὄμνυμιverb of relative clause (the patriarchal oath)→ constative aorist (the completed oath)ὄμνυμι: 'swear'; renders נִשְׁבַּע; the land-oath to the fathers (cf. v.10); the inheritance rests on YHWH's sworn fidelity.

κύριοςthe LORDNominativesubject of ὤμοσεν→ participant prominenceκύριος: the Tetragrammaton; the one who swore the oath.

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

πατράσινfathersDativedative indirect object of ὤμοσεν ('swore to the fathers')→ sphere or referenceπατήρ (dat. pl.): 'father'; renders אָבוֹת; the patriarchs (cf. vv. 3, 10).

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

ἐκδιῶξαι πάντας τοὺς ἐχθρούς σου πρὸ προσώπου σου καθὰ ἐλάλησεν

to drive out all your enemies before your face, just as he spoke.

Infinitive of result/purpose completing v.18 (the conquest as fulfillment of the promise)ἐκδιῶξαι πάντας τοὺς ἐχθρούς σου

v.19 completes the thought of v.18 with an infinitive expressing the further outworking of the land-gift: the driving-out of all Israel's enemies. The conquest is YHWH's doing 'just as he spoke' (καθὰ ἐλάλησεν), grounding the dispossession of the nations in the divine word. The brevity of the verse caps the conquest-promise before the chapter turns to catechesis (vv.20–25).

Word-by-word analysis· 10 words

ἐκδιῶξαιto drive outAor Act Infin · ἐκδιώκωinfinitive of result/purpose (continuing v.18: the inheritance entails expulsion)→ telic/resultative aorist infinitive (the act of expelling)ἐκδιώκω: 'drive out / expel / chase away'; renders הָדַף ('thrust out') or גָּרַשׁ; the infinitive depends loosely on the preceding promise — inheriting the land entails YHWH's driving-out of its prior inhabitants/enemies; the conquest is a divine act.

πάνταςallAccusativeattributive adjective (modifying ἐχθρούς)→ object specificationπᾶς: 'all'; the totality-marker — every enemy will be expelled, leaving Israel secure in the land.

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

ἐχθρούςenemiesAccusativedirect object of ἐκδιῶξαι→ object specificationἐχθρός: 'enemy / foe'; renders אֹיֵב; the inhabitants of the land who oppose Israel's possession; their expulsion is YHWH's promised work.

πρὸbeforepreposition + genitive (with προσώπου: 'before your face')→ spatial or relational framingπρό: 'before'; the idiom πρὸ προσώπου σου renders מִפָּנֶיךָ ('from before you'); the enemies are driven from Israel's path.

προσώπουfaceGenitivegenitive object of πρό→ relational specificationπρόσωπον: 'face'; the Hebraism 'before your face' = 'before you'; cf. ἀπὸ προσώπου (v.15).

καθὰjust ascomparative conjunction (grounding in the divine word)→ discourse linkage or contrastκαθά: 'just as / according as'; renders כַּאֲשֶׁר; grounds the conquest in YHWH's prior promise — the expulsion fulfills what he 'spoke'; recurs at v.25.

ἐλάλησενhe spokeAor Act Indic 3 Sg · λαλέωverb of comparative clause (the divine promise)→ constative aorist (the completed promise)λαλέω: 'speak'; renders דִּבֶּר; the unexpressed subject is YHWH; the conquest realizes the divine word (cf. the land-promise of v.3); the conquest is not Israel's achievement but the fulfillment of YHWH's spoken oath.

καὶ ἔσται ὅταν ἐρωτήσῃ σε ὁ υἱός σου αὔριον λέγων τί ἐστιν τὰ μαρτύρια καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν ἡμῖν

And it shall be, when your son asks you tomorrow, saying, 'What are the testimonies and the statutes and the ordinances which the LORD our God commanded us?'

Catechetical scene, the son's question (sets up the salvation-history creed)καὶ ἔσται ὅταν ἐρωτήσῃ σε ὁ υἱός σου

v.20 opens the catechetical scene (vv.20–25) with the same 'and it shall be when…' formula as v.10. The son's future question about the meaning of the testimonies, statutes, and ordinances (the legal triad of v.1, with μαρτύρια from v.17) is the pedagogical fulfillment of the transmission-command of v.7 (προβιβάσεις … τοὺς υἱούς). The answer (vv.21–25) is not a rationale of laws but a recital of redemption — Israel's catechism is salvation history.

Word-by-word analysis· 27 words

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

ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (formula: 'and it shall be when…')→ predictive future (introducing a future scenario)εἰμί (fut. ἔσται): the formula καὶ ἔσται ὅταν renders וְהָיָה כִּי (cf. v.10); introduces the future catechetical occasion.

ὅτανwhentemporal conjunction (+ subjunctive)→ discourse linkage or contrastὅταν: 'when(ever)'; with the subjunctive ἐρωτήσῃ envisions the future moment of the son's question.

ἐρωτήσῃasksAor Act Subj 3 Sg · ἐρωτάωverb of temporal clause (subjunctive after ὅταν)→ effective aorist subjunctive (the act of asking)ἐρωτάω: 'ask / inquire'; renders שָׁאַל; the son's catechetical question; the scene is paralleled at Exod 12:26; 13:14; Deut 6:20 — the 'four sons' of the Passover Haggadah derive from these texts.

σεyouAccusativedirect object of ἐρωτήσῃ→ participant referenceσύ (acc. sg. σε): the parent addressed by the inquiring son.

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

υἱόςsonNominativesubject of ἐρωτήσῃ→ participant prominenceυἱός: 'son'; renders בֵּן; the next generation, recipient of the catechesis commanded in v.7.

αὔριονtomorrow / in time to comeadverb of time ('tomorrow' = 'in the future')→ clausal contributionαὔριον: 'tomorrow'; renders מָחָר, here idiomatically 'in time to come / someday' — the future generation's inevitable question; the law must be ready to be explained to those who did not witness the exodus.

λέγωνsayingPres Act Part Nom Masc Sg · λέγωcircumstantial participle (introducing direct speech)→ imperfective present participle (Hebraizing speech-introduction)λέγω (pres. part. λέγων): 'saying'; the participle λέγων introducing direct discourse renders the Hebrew לֵאמֹר, a stock LXX Hebraism marking a quotation.

τίwhatNominativeinterrogative pronoun (predicate of ἐστιν)→ participant referenceτίς, τί: 'what / who'; the neuter τί heads the son's question; the question concerns the meaning/purpose of the covenant stipulations.

ἐστινis / arePres Act Indic 3 Sg · εἰμίcopula (in the son's question)→ stative present (asking the meaning)εἰμί: 'be'; the singular ἐστιν with a plural subject (τὰ μαρτύρια …) is idiomatic — 'what is [the meaning of] the testimonies…'; the question seeks significance, not mere identification.

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

μαρτύριαtestimoniesNominativesubject of ἐστιν (first legal genre)→ participant prominenceμαρτύριον: 'testimony'; renders עֵדֹת; see v.17; the first of the triad in the son's question.

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

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

δικαιώματαstatutesNominativesubject of ἐστιν (second legal genre)→ participant prominenceδικαίωμα: 'statute'; renders חֻקִּים; see v.1.

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

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

κρίματαordinancesNominativesubject of ἐστιν (third legal genre)→ participant prominenceκρίμα: 'ordinance / judgment'; renders מִשְׁפָּטִים; the question recapitulates the full triad of v.1.

ὅσαwhichAccusativerelative pronoun (object of ἐνετείλατο)→ participant referenceὅσος: 'which / as many as'; relative referring to the testimonies, statutes, and ordinances.

ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the act of commanding)ἐντέλλομαι: 'command'; renders צִוָּה; the recurring chapter-verb (cf. v.1).

κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the Tetragrammaton; the lawgiver.

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

θεὸςGodNominativeapposition to κύριος→ participant prominenceθεός: rendering אֱלֹהֵינוּ; 'the LORD our God' — the son speaks already as a member of the covenant community ('our God … us').

ἡμῶνourGenitivegenitive of relationship (covenant possession)→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the son's confession of YHWH as 'our God' echoes the Shema (v.4).

ἡμῖνto usDativedative indirect object of ἐνετείλατο→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'to us'; the son includes himself in the covenant addressed by the commandments.

καὶ ἐρεῖς τῷ υἱῷ σου οἰκέται ἦμεν τῷ Φαραω ἐν γῇ Αἰγύπτῳ καὶ ἐξήγαγεν ἡμᾶς κύριος ἐκεῖθεν ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ

Then you shall say to your son: 'We were slaves to Pharaoh in the land of Egypt, and the LORD brought us out of there with a mighty hand and with an uplifted arm.'

The father's answer, part 1 (the exodus-creed: slavery and redemption)καὶ ἐρεῖς τῷ υἱῷ σου

v.21 gives the father's answer to the son's question — not a legal rationale but the salvation-historical creed: 'we were slaves … and the LORD brought us out.' The first-person plural ('we / us') makes every generation a participant in the exodus. The exodus-formula 'with a mighty hand and an uplifted arm' (ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ) is the classic Deuteronomic shorthand for YHWH's redemptive power (cf. 4:34; 5:15; 7:19).

Word-by-word analysis· 24 words

καὶand / thencoordinate conjunction (introducing the answer)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (future-as-command: the prescribed answer)→ volitive future (the answer the parent must give)λέγω (fut. ἐρεῖς): 'say / speak'; renders אָמַר; the prescribed catechetical response; the father's answer is fixed liturgical instruction, the creed every generation must recite.

τῷto theDativearticle (with υἱῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

υἱῷsonDativedative indirect object of ἐρεῖς→ sphere or referenceυἱός: 'son'; the inquiring child of v.20, now to be instructed in the creed.

οἰκέταιslaves / servantsNominativepredicate nominative ('we were slaves')→ participant prominenceοἰκέτης: 'household slave / servant'; renders עֲבָדִים; the creed begins at the nadir — bondage; the same root as the 'house of slavery' (οἶκος δουλείας, v.12); confessing past slavery grounds present gratitude and obedience.

ἦμενwe wereImperf Act Indic 1 Pl · εἰμίmain verb (predicate of the creed's first clause)→ imperfect (continuing past state of bondage)εἰμί (impf. ἦμεν): 'we were'; the imperfect denotes the enduring past condition of slavery; the first-person plural identifies the present generation with the exodus generation — 'we' were slaves, 'us' he redeemed.

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

ΦαραωPharaohdative of relation (indeclinable: 'slaves to Pharaoh')→ participant identificationΦαραω: transliteration of פַּרְעֹה (Egyptian pr-ꜥȝ, 'great house'); indeclinable in the LXX (governed by the dative article τῷ); the oppressor of the exodus narrative.

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

γῇthe landDativedative of place (locative: 'in the land')→ sphere or referenceγῆ: 'land'; γῇ Αἰγύπτῳ = 'in the land of Egypt', the place of bondage.

Αἰγύπτῳof EgyptDativedative in apposition to γῇ ('the land [that is] Egypt')→ sphere or referenceΑἴγυπτος: rendering מִצְרַיִם; Egypt, the land of slavery.

καὶandcoordinate conjunction (turn from bondage to deliverance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωmain verb (the central redemptive act)→ constative aorist (the decisive act of redemption)ἐξάγω: 'lead/bring out'; renders הוֹצִיא; the exodus-verb (cf. v.12); the redemptive turning-point of the creed — bondage gives way to deliverance by YHWH's hand.

ἡμᾶςusAccusativedirect object of ἐξήγαγεν→ participant referenceἐγώ (acc. pl. ἡμᾶς): 'us'; the first-person plural makes every reciting generation the redeemed.

κύριοςthe LORDNominativesubject of ἐξήγαγεν→ participant prominenceκύριος: the Tetragrammaton; YHWH alone is the agent of the exodus — the creed gives all glory to him.

ἐκεῖθενfrom thereadverb of place (source: 'out of there')→ clausal contributionἐκεῖθεν: 'from there / thence'; renders מִשָּׁם; refers to Egypt, the place of bondage left behind.

ἐνwithpreposition + dative (instrumental: 'with a mighty hand')→ spatial or relational framingἐν: here instrumental, rendering בְּ ('with/by means of'); introduces the classic exodus-power formula.

χειρὶhandDativedative of means (with κραταιᾷ: 'a mighty hand')→ sphere or referenceχείρ: 'hand'; the idiom ἐν χειρὶ κραταιᾷ renders בְּיָד חֲזָקָה ('with a strong hand'); the 'mighty hand' is the Deuteronomic emblem of YHWH's redemptive power (cf. 4:34; 5:15; 7:19; 26:8).

κραταιᾷmighty / strongDativeattributive adjective (modifying χειρί)→ sphere or referenceκραταιός: 'strong / mighty'; renders חֲזָקָה; the strength of YHWH's hand that overpowered Egypt.

καὶandcoordinate conjunction (parallel power-image)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).

βραχίονιarmDativedative of means (with ὑψηλῷ: 'an uplifted arm')→ sphere or referenceβραχίων: 'arm'; the idiom ἐν βραχίονι ὑψηλῷ renders בִּזְרֹעַ נְטוּיָה ('with an outstretched arm'); the LXX 'high/uplifted arm' parallels the 'mighty hand' — a double anthropomorphism for YHWH's overwhelming redemptive might.

ὑψηλῷuplifted / highDativeattributive adjective (modifying βραχίονι)→ sphere or referenceὑψηλός: 'high / uplifted / exalted'; renders נְטוּיָה ('stretched out'); the LXX construes the outstretched arm as 'high/raised', the gesture of a warrior's mighty intervention.

καὶ ἔδωκεν κύριος σημεῖα καὶ τέρατα μεγάλα καὶ πονηρὰ ἐν Αἰγύπτῳ ἐν Φαραω καὶ ἐν τῷ οἴκῳ αὐτοῦ ἐνώπιον ἡμῶν

And the LORD gave signs and great and grievous wonders in Egypt against Pharaoh and against his house before our eyes;

The father's answer, part 2 (the plague-signs against Egypt)καὶ ἔδωκεν κύριος σημεῖα καὶ τέρατα

v.22 continues the creed with the plague-wonders: YHWH 'gave signs and great and grievous wonders' (σημεῖα καὶ τέρατα) against Pharaoh and his house. The pairing σημεῖα καὶ τέρατα ('signs and wonders') becomes a fixed biblical phrase for the exodus-plagues (cf. Exod 7:3; Deut 4:34) and carries into the NT (Acts 7:36). 'Before our eyes' (ἐνώπιον ἡμῶν) again binds the reciting generation to the witnessed event.

Word-by-word analysis· 20 words

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

ἔδωκενgave / sentAor Act Indic 3 Sg · δίδωμιmain verb (YHWH's sending of the signs)→ constative aorist (the completed plague-acts)δίδωμι: 'give'; renders נָתַן; 'gave signs and wonders' = inflicted/performed them; YHWH is the sole agent of the plagues against Egypt.

κύριοςthe LORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: the Tetragrammaton; the doer of the signs and wonders.

σημεῖαsignsAccusativedirect object of ἔδωκεν→ object specificationσημεῖον: 'sign'; renders אֹתֹת; the plagues as signs revealing YHWH's power and identity; the same word for the bound 'sign' on the hand (v.8) — there a token of the word, here tokens of redemptive power.

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

τέραταwonders / portentsAccusativedirect object of ἔδωκεν (coordinate with σημεῖα)→ object specificationτέρας: 'wonder / portent / marvel'; renders מֹפְתִים; the fixed pair σημεῖα καὶ τέρατα ('signs and wonders') is the standard exodus-formula (Exod 7:3; Deut 4:34; 7:19) and passes into NT usage (Acts 2:22; 7:36).

μεγάλαgreatAccusativeattributive adjective (modifying τέρατα)→ object specificationμέγας: 'great'; renders גְּדֹלִים; the wonders are of overwhelming magnitude.

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

πονηρὰgrievous / severeAccusativeattributive adjective (modifying τέρατα)→ object specificationπονηρός: 'evil / grievous / harmful'; renders רָעִים; here 'grievous/severe' — the wonders were calamitous for Egypt (the plagues as judgments); 'evil' from Egypt's standpoint, righteous judgment from Israel's.

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

ΑἰγύπτῳEgyptDativedative of place (locative: 'in Egypt')→ sphere or referenceΑἴγυπτος: rendering מִצְרַיִם; the locus of the plague-wonders.

ἐνagainst / onpreposition + dative (Hebraizing: 'against Pharaoh')→ spatial or relational framingἐν: here rendering בְּ in a hostile sense, 'against/upon Pharaoh'; the wonders fell directly on the oppressor.

ΦαραωPharaohdative object of ἐν (indeclinable: 'against Pharaoh')→ participant identificationΦαραω: indeclinable transliteration of פַּרְעֹה; the chief target of the signs and wonders.

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

ἐνagainst / onpreposition + dative (hostile: 'against his house')→ spatial or relational framingἐν: meaning 'against'; here it marks the relation signaled by preposition + dative (hostile: 'against his house').

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

οἴκῳhouse / householdDativedative object of ἐν ('against his house')→ sphere or referenceοἶκος: 'house / household'; Pharaoh's household/dynasty, struck especially in the death of the firstborn (Exod 11–12).

αὐτοῦhisGenitivegenitive of possession (Pharaoh's house)→ relational specificationαὐτός (gen. m. sg.): 'his', referring to Pharaoh.

ἐνώπιονbefore / in the sight ofimproper preposition + genitive (evaluative: 'before our eyes')→ spatial or relational framingἐνώπιον: 'before / in the sight of'; renders לְעֵינֵינוּ ('before our eyes'); the eyewitness claim binds the reciting generation to the redemptive event — the creed is testimony, not hearsay.

ἡμῶνourGenitivegenitive object of ἐνώπιον ('before us')→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; again the first-person plural — 'before our eyes' — incorporating every generation into the exodus witness.

καὶ ἡμᾶς ἐξήγαγεν ἐκεῖθεν ἵνα εἰσαγάγῃ ἡμᾶς δοῦναι ἡμῖν τὴν γῆν ταύτην ἣν ὤμοσεν δοῦναι τοῖς πατράσιν ἡμῶν

and us he brought out from there, that he might bring us in to give us this land which he swore to give to our fathers.

The father's answer, part 3 (exodus as means to the land-gift)καὶ ἡμᾶς ἐξήγαγεν ἐκεῖθεν

v.23 completes the creed's narrative arc: the exodus (ἐξήγαγεν, 'brought out') was the means to the entry (ἵνα εἰσαγάγῃ, 'that he might bring in') and the land-gift (δοῦναι, 'to give'). The fronted ἡμᾶς ('us') and the purpose-chain (out → in → give) show that redemption from Egypt was always oriented toward the sworn inheritance. The land-oath to the fathers (ὤμοσεν) ties the creed back to vv. 3, 10, 18.

Word-by-word analysis· 18 words

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

ἡμᾶςusAccusativedirect object of ἐξήγαγεν (fronted for emphasis)→ participant referenceἐγώ (acc. pl. ἡμᾶς): 'us'; the fronting ('and US he brought out') emphasizes that the redemption was for this very people — the present generation.

ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωmain verb (the exodus)→ constative aorist (the completed deliverance)ἐξάγω: 'bring out'; renders הוֹצִיא; the exodus-verb (cf. vv. 12, 21); here paired with εἰσαγάγῃ ('bring in') to show exodus and conquest as a single redemptive movement.

ἐκεῖθενfrom thereadverb of place (source: Egypt)→ clausal contributionἐκεῖθεν: 'from there'; renders מִשָּׁם; Egypt, the place of bondage left behind (cf. v.21).

ἵναthatpurpose conjunction (the goal of the exodus)→ discourse linkage or contrastἵνα: 'in order that'; introduces the purpose of the exodus — entry into the land; redemption is teleological, aimed at the inheritance.

εἰσαγάγῃhe might bring inAor Act Subj 3 Sg · εἰσάγωverb of purpose clause (subjunctive after ἵνα)→ effective aorist subjunctive (bring into the land)εἰσάγω: 'bring in'; renders הֵבִיא; the counterpart to ἐξάγω; YHWH brought Israel out of Egypt precisely in order to bring them into the land (cf. v.10).

ἡμᾶςusAccusativedirect object of εἰσαγάγῃ→ participant referenceἐγώ (acc. pl.): 'us'; the redeemed people brought into the land.

δοῦναιto giveAor Act Infin · δίδωμιinfinitive of purpose (the ultimate goal: the land-gift)→ telic aorist infinitive (in order to give)δίδωμι: 'give'; renders לָתֵת; the final purpose — to give the land; the land is gift, the culmination of the redemptive purpose begun in the exodus.

ἡμῖνusDativedative indirect object of δοῦναι→ participant reference or interestἐγώ (dat. pl.): 'to us'; the present generation as recipients of the land sworn to the fathers.

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

γῆνlandAccusativedirect object of δοῦναι→ object specificationγῆ: 'land'; the promised inheritance, here 'this land' — proximate, on the verge of possession.

ταύτηνthisAccusativedemonstrative adjective (modifying γῆν)→ participant referenceοὗτος (acc. f. sg. ταύτην): 'this'; the deictic 'this land' points to the immediate inheritance at hand — Israel stands at its threshold (cf. the Moab setting).

ἣνwhichAccusativerelative pronoun (object of ὤμοσεν, antecedent γῆν)→ participant referenceὅς, ἥ, ὅ: relative resuming γῆν.

ὤμοσενhe sworeAor Act Indic 3 Sg · ὄμνυμιverb of relative clause (the patriarchal oath)→ constative aorist (the completed oath)ὄμνυμι: 'swear'; renders נִשְׁבַּע; the land-oath to the fathers (cf. vv. 10, 18); the creed roots the present gift in ancient covenant fidelity.

δοῦναιto giveAor Act Infin · δίδωμιinfinitive (content of the oath: 'swore to give')→ telic aorist infinitive (the substance of the oath)δίδωμι: 'give'; the repeated δοῦναι (cf. earlier in the verse) frames the land doubly as gift — what YHWH swore to give the fathers he now gives the sons.

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

πατράσινfathersDativedative indirect object of δοῦναι ('to give to the fathers')→ sphere or referenceπατήρ (dat. pl.): 'father'; renders אָבוֹת; the patriarchs, recipients of the original land-oath (cf. v.10: Abraham, Isaac, Jacob).

ἡμῶνourGenitivegenitive of relationship→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; 'our fathers' — the creed claims the patriarchs as the reciting community's own ancestors.

καὶ ἐνετείλατο ἡμῖν κύριος ποιεῖν πάντα τὰ δικαιώματα ταῦτα φοβεῖσθαι κύριον τὸν θεὸν ἡμῶν ἵνα εὖ ᾖ ἡμῖν πάσας τὰς ἡμέρας ἵνα ζῶμεν ὥσπερ καὶ σήμερον

And the LORD commanded us to do all these statutes, to fear the LORD our God, that it may be well with us all the days, that we may live, as also today.

The father's answer, part 4 (the purpose of the law: fear, well-being, life)καὶ ἐνετείλατο ἡμῖν κύριος

v.24 turns from narrative to the law's purpose: YHWH commanded the statutes 'to fear the LORD our God', with the double goal (ἵνα … ἵνα) of perpetual well-being and life. The vocabulary recapitulates the chapter's opening (φοβεῖσθαι, cf. v.2; εὖ … πάσας τὰς ἡμέρας, cf. vv. 2–3; ζῶμεν, cf. v.2). The creed thus closes by re-anchoring obedience in the fear of YHWH and the gift of life — 'as also today', actualizing it for the present.

Word-by-word analysis· 26 words

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

ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (YHWH's commanding of the law)→ constative aorist (the act of commanding)ἐντέλλομαι: 'command'; renders צִוָּה; the recurring chapter-verb (cf. v.1); here grounding the law in YHWH's authoritative charge as the answer's climax.

ἡμῖνusDativedative indirect object of ἐνετείλατο→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'us'; the covenant community commanded by YHWH.

κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the Tetragrammaton; the lawgiver.

ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (object of ἐνετείλατο: 'commanded … to do')→ imperfective present infinitive (ongoing performance)ποιέω: 'do / perform'; renders עָשָׂה; the law is given to be done (cf. vv. 1, 3); obedience, not mere knowledge, is the point of the catechesis.

πάνταallAccusativeattributive adjective (modifying δικαιώματα)→ object specificationπᾶς: 'all'; the totality-marker — all the statutes, comprehensively (cf. v.2).

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

δικαιώματαstatutesAccusativedirect object of ποιεῖν→ object specificationδικαίωμα: 'statute'; renders חֻקִּים; the chapter's Leitwort (cf. vv. 1, 2, 17, 20).

ταῦταtheseAccusativedemonstrative adjective (modifying δικαιώματα)→ object specificationοὗτος (acc. neut. pl.): 'these'; the statutes just discussed in the catechesis.

φοβεῖσθαιto fearPres Mid Infin · φοβέομαιepexegetical infinitive (explaining the aim: 'to fear the LORD')→ imperfective present infinitive (continual reverence)φοβέομαι: 'fear / revere'; renders יָרֵא; the doing of the statutes is unpacked as fearing YHWH (cf. vv. 2, 13) — the inner disposition that animates all obedience.

κύριονthe LORDAccusativedirect object of φοβεῖσθαι→ object specificationκύριος: the Tetragrammaton; the object of covenant fear.

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

θεὸνGodAccusativeapposition to κύριον→ object specificationθεός: rendering אֱלֹהֵינוּ; 'the LORD our God', the covenant formula echoing the Shema (v.4).

ἡμῶνourGenitivegenitive of relationship→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the confessional first-person plural of the creed.

ἵναthatpurpose conjunction (first goal clause)→ discourse linkage or contrastἵνα: 'in order that'; introduces the well-being goal (cf. vv. 3, 18).

εὖwelladverb (predicative: 'it may be well')→ clausal contributionεὖ: 'well'; the well-being formula εὖ ᾖ ἡμῖν echoes vv. 3, 18 — obedience yields flourishing.

ᾖit may bePres Act Subj 3 Sg · εἰμίverb of purpose clause (subjunctive after ἵνα)→ imperfective present subjunctive (continuing well-being)εἰμί: 'be'; the impersonal ᾖ completes the well-being idiom εὖ ᾖ ἡμῖν.

ἡμῖνwith usDativedative of advantage→ participant reference or interestἐγώ (dat. pl.): 'with/for us'; the beneficiaries of the well-being.

πάσαςallAccusativeattributive adjective (modifying ἡμέρας, accusative of duration)→ object specificationπᾶς: 'all'; with ἡμέρας forms the accusative of extent of time — perpetual well-being (cf. v.2).

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

ἡμέραςdaysAccusativeaccusative of duration ('all the days')→ object specificationἡμέρα: 'day'; the idiom πάσας τὰς ἡμέρας renders כָּל־הַיָּמִים ('all the days'); the well-being is lifelong (cf. v.2).

ἵναthatpurpose conjunction (second goal clause)→ discourse linkage or contrastἵνα: the second purpose clause names the ultimate goal — life itself.

ζῶμενwe may livePres Act Subj 1 Pl · ζάωverb of second purpose clause (subjunctive after ἵνα)→ imperfective present subjunctive (ongoing life)ζάω: 'live'; renders חָיָה; life — preserved, flourishing life in the land — is the supreme Deuteronomic reward for obedience (cf. v.2; 8:1; 30:19); the present subjunctive stresses continual living.

ὥσπερas / just ascomparative conjunction→ discourse linkage or contrastὥσπερ: 'just as / even as'; renders כְּ; introduces the comparison with the present — life is enjoyed even now, a foretaste and pledge of its continuance.

καὶalsoadverbial/ascensive (with σήμερον: 'as also today')→ discourse linkage or contrastκαί: here adverbial 'also/even'; ὥσπερ καὶ σήμερον = 'as also today', actualizing the promise of life in the present moment.

σήμερονtodayadverb of time (the Deuteronomic 'today')→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the Deuteronomic 'today' (cf. vv. 2, 6) — the present generation already experiences the life obedience secures, a pledge of its continuance.

καὶ ἐλεημοσύνη ἔσται ἡμῖν ἐὰν φυλασσώμεθα ποιεῖν πάσας τὰς ἐντολὰς ταύτας ἐναντίον κυρίου τοῦ θεοῦ ἡμῶν καθὰ ἐνετείλατο ἡμῖν κύριος

And it will be righteousness for us, if we are careful to do all these commandments before the LORD our God, just as he commanded us.

The creed's conclusion (obedience reckoned as righteousness)καὶ ἐλεημοσύνη ἔσται ἡμῖν

v.25 caps the chapter: keeping all the commandments 'before the LORD' will be ἐλεημοσύνη ('righteousness') for Israel. The LXX renders Hebrew צְדָקָה ('righteousness') by ἐλεημοσύνη — a term that in later usage shades toward 'almsgiving/mercy', but here means covenant-righteousness, the right standing that flows from faithful obedience. The conditional ἐάν + φυλασσώμεθα ('if we are careful to keep') makes obedience the condition, and καθὰ ἐνετείλατο ('as he commanded') the standard. The chapter ends as it began (v.1), framed by the divine command.

Word-by-word analysis· 20 words

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

ἐλεημοσύνηrighteousness / mercyNominativepredicate nominative ('it will be righteousness')→ participant prominenceἐλεημοσύνη: 'mercy / righteous deed / almsgiving'; here renders Hebrew צְדָקָה ('righteousness'); the LXX often uses ἐλεημοσύνη / δικαιοσύνη interchangeably for צְדָקָה; in this verse it denotes covenant-righteousness — the right standing reckoned to those who faithfully obey (cf. the reckoning of Abraham's faith as δικαιοσύνη, Gen 15:6); the later sense 'almsgiving' develops from righteousness expressed as mercy to the poor.

ἔσταιit will beFut Mid Indic 3 Sg · εἰμίmain verb (predicate: 'it will be righteousness for us')→ predictive future (the promised reckoning)εἰμί (fut. ἔσται): 'will be'; the future asserts the consequence of obedience — it will be reckoned as righteousness.

ἡμῖνfor usDativedative of advantage ('righteousness for us')→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'for us'; the covenant community to whom righteousness will be reckoned.

ἐὰνifconditional conjunction (+ subjunctive, introducing protasis)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive φυλασσώμεθα forms a future-conditional — righteousness is contingent on careful obedience.

φυλασσώμεθαwe are careful / we keepPres Mid Subj 1 Pl · φυλάσσωverb of conditional protasis (subjunctive after ἐάν)→ imperfective present subjunctive (ongoing, diligent keeping)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the middle 'we keep ourselves to do' (cf. the cognate φυλάσσων φυλάξῃ, v.17); the present subjunctive stresses continual, careful observance as the condition of righteousness.

ποιεῖνto doPres Act Infin · ποιέωcomplementary infinitive (object of φυλασσώμεθα: 'careful to do')→ imperfective present infinitive (ongoing performance)ποιέω: 'do / perform'; renders עָשָׂה; 'be careful to do all these commandments' — observance must issue in action (cf. vv. 1, 3, 24).

πάσαςallAccusativeattributive adjective (modifying ἐντολάς)→ object specificationπᾶς: 'all'; the totality-marker — all the commandments, comprehensively, not selectively (cf. vv. 2, 24).

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

ἐντολὰςcommandmentsAccusativedirect object of ποιεῖν→ object specificationἐντολή: 'commandment'; renders מִצְוָה; the chapter ends with the same term it began with (v.1, αἱ ἐντολαί), framing the whole.

ταύταςtheseAccusativedemonstrative adjective (modifying ἐντολάς)→ object specificationοὗτος (acc. f. pl. ταύτας): 'these'; the commandments expounded throughout the chapter.

ἐναντίονbefore / in the sight ofimproper preposition + genitive (evaluative: 'before the LORD')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לִפְנֵי; obedience is rendered 'before the LORD', coram Deo, in his sight (cf. v.18); righteousness is reckoned by his evaluation.

κυρίουof the LORDGenitivegenitive object of ἐναντίον→ relational specificationκύριος: the Tetragrammaton; the one before whom obedience is performed and by whom righteousness is reckoned.

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

θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός: rendering אֱלֹהֵינוּ; 'the LORD our God', the covenant formula closing the chapter as it has recurred throughout.

ἡμῶνourGenitivegenitive of relationship→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the final confessional 'our God', inclusio with the Shema's κύριος ὁ θεὸς ἡμῶν (v.4).

καθὰjust ascomparative conjunction (grounding in the divine command)→ discourse linkage or contrastκαθά: 'just as / according as'; renders כַּאֲשֶׁר; the standard of obedience is YHWH's own command — 'as he commanded us' (cf. v.19).

ἐνετείλατοhe commandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (the divine command as standard)→ constative aorist (the completed act of commanding)ἐντέλλομαι: 'command'; renders צִוָּה; the chapter's signature verb (cf. vv. 1, 2, 6, 17, 20, 24) returns at the close, framing the whole exposition within YHWH's authoritative charge — the inclusio with v.1's ἐνετείλατο κύριος.

ἡμῖνusDativedative indirect object of ἐνετείλατο→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'us'; the covenant community charged by YHWH.

κύριοςthe LORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the Tetragrammaton; the chapter ends, as it began (v.1: ἐνετείλατο κύριος), with YHWH as the commanding LORD — the divine name is the last word of the Shema-chapter.

The Book of Deuteronomy, Chapter 6ΔΕΥΤΕΡΟΝΟΜΙΟΝ Ϛ′

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Translation & textual notes