Greek Text · Translation · Interlinear · Discourse Structure

The Book of Deuteronomy, Chapter 9ΔΕΥΤΕΡΟΝΟΜΙΟΝ Θ′

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

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

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

Theme

Deuteronomy 9 is one of the great grace-not-merit chapters of the Pentateuch.

Translation & textual notes

The Greek text of Deuteronomy 9 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Deuteronomy 9 is one of the great grace-not-merit chapters of the Pentateuch. Moses, addressing Israel on the plains of Moab, insists that the conquest of Canaan — the dispossession of nations 'greater and stronger' than Israel, the sons of Enak in cities 'walled up to heaven' (vv. 1–2) — is wholly the LORD's gift and in no way Israel's reward. The crux of the chapter (vv. 4–6) is the threefold denial: 'Do not say in your heart … διὰ τὰς δικαιοσύνας μου (for my righteousness) the LORD brought me in to inherit this land'; rather it is διὰ τὴν ἀσέβειαν τῶν ἐθνῶν (for the wickedness of these nations) and ἵνα στήσῃ τὴν διαθήκην (to confirm the oath sworn to the fathers); 'for you are a stiff-necked people' (λαὸς σκληροτράχηλος, vv. 6, 13). This anti-merit theology is the Old-Testament taproot of Paul's argument in Romans 9–11 and of Titus 3:5 ('not by works of righteousness which we have done'). To prove Israel's unworthiness Moses recites the rebellions, above all the golden calf at Horeb (vv. 7–21): his ascent of the mountain to receive τὰς πλάκας τὰς λιθίνας ('the stone tablets') written ἐν τῷ δακτύλῳ τοῦ θεοῦ ('by the finger of God'), the forty days and nights without bread or water (v. 9), the LORD's word that the people had corrupted themselves (ἠνόμησεν ὁ λαός σου) and his offer to destroy them and make of Moses a greater nation (vv. 12–14), Moses' descent and the smashing of the tablets before their eyes (vv. 15–17), his second forty-day fast and intercession for both people and Aaron (vv. 18–20), and the burning, grinding to dust, and casting of the calf into the mountain-stream (v. 21). Further rebellions are named at Taberah (Ἐμπυρισμός), Massah (Πειρασμός), Kibroth-hattaavah (Μνήματα τῆς ἐπιθυμίας), and Kadesh-barnea (vv. 22–24). The chapter climaxes in Moses' great intercession (vv. 25–29): 'do not destroy your people and your inheritance (μὴ ἐξολεθρεύσῃς τὸν λαόν σου), whom you redeemed in your great strength … remember Abraham, Isaac, and Jacob … lest the land from which you brought them say the LORD was not able (παρὰ τὸ μὴ δύνασθαι κύριον) to bring them in.' The appeal binds together the covenant oath, the divine name and reputation among the nations, and the bond of God to his own inheritance (κλῆρός σου, v. 29).

1

ἄκουε Ισραηλ σὺ διαβαίνεις σήμερον τὸν Ιορδάνην εἰσελθεῖν κληρονομῆσαι ἔθνη μεγάλα καὶ ἰσχυρότερα μᾶλλον ἢ ὑμεῖς πόλεις μεγάλας καὶ τειχήρεις ἕως τοῦ οὐρανοῦ

Hear, O Israel: you are crossing over the Jordan today to go in to dispossess nations great and mightier than you, cities great and walled up to heaven,

New hortatory address opening the conquest-and-merit discourseἄκουε Ισραηλ
The chapter opens with the same summons-formula ἄκουε Ισραηλ that heads the Shema (6:4), marking a fresh major address in Moses' second discourse. The present imperative ἄκουε calls for ongoing attention; the description of the nations as 'great and mightier than you' (μεγάλα καὶ ἰσχυρότερα) and their cities 'walled up to heaven' sets up the chapter's central paradox: a weaker people will dispossess stronger ones, proving the conquest to be the LORD's gift, not Israel's achievement.
Word-by-word analysis· 23 words
ἄκουεhearPres Act Impv 2 Sg · ἀκούωmain verb (opening imperative summons)→ durative present imperative (sustained attention: 'keep hearing')ἀκούω: 'hear / listen / obey'; renders שָׁמַע; the present imperative ἄκουε is the signature opening of the Shema (Deut 6:4) and of major Deuteronomic addresses; it summons not a single act of hearing but continual covenant attention.
ΙσραηλIsraelvocative of address (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here a collective vocative addressing the whole covenant people gathered on the plains of Moab.
σὺyouNominativesubject (emphatic 2nd person singular pronoun)→ participant referenceσύ: the emphatic nominative pronoun individualizes the collective 'Israel' as a single addressee; the singular 'you' personalizes the covenant demand, a hallmark of Deuteronomic rhetoric.
διαβαίνειςyou are crossing overPres Act Indic 2 Sg · διαβαίνωmain verb (futuristic present)→ futuristic present (imminent crossing presented as already underway)διαβαίνω: 'cross over / pass through'; renders עָבַר; the present tense with σήμερον frames the Jordan crossing as imminent and certain — Israel stands on the brink of entry into the land.
σήμερονtodaytemporal adverb→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the Deuteronomic 'today' collapses the distance between Moses' generation and every later hearer, making the covenant decision perpetually present.
τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object of διαβαίνεις→ object specificationΙορδάνης: Greek form of Hebrew יַרְדֵּן (the Jordan river); declined as a first-declension masculine in the LXX (acc. Ιορδάνην); the river is the boundary of the promised land, the threshold of conquest.
εἰσελθεῖνto go inAor Act Inf · εἰσέρχομαιinfinitive of purpose (with διαβαίνεις)→ aorist infinitive (purpose: the goal of the crossing)εἰσέρχομαι: 'go in / enter'; renders בּוֹא; the aorist infinitive expresses the purpose of the crossing — entry into the land; paired with κληρονομῆσαι it forms a two-verb purpose chain (enter in order to inherit).
κληρονομῆσαιto dispossess / to inheritAor Act Inf · κληρονομέωinfinitive of purpose (second goal-verb)→ aorist infinitive (purpose: dispossession and inheritance)κληρονομέω: 'inherit / take possession of / dispossess'; renders יָרַשׁ; the verb carries both senses — to take the land as inheritance and to drive out (dispossess) its present occupants; the dual force is central to the chapter's grace-theology, since the inheritance is given, not earned.
ἔθνηnationsAccusativedirect object of κληρονομῆσαι→ object specificationἔθνος (pl. ἔθνη): 'nation / people / gentiles'; renders גּוֹי; here the Canaanite nations to be dispossessed; their being 'greater and mightier' than Israel is the rhetorical fulcrum of the chapter.
μεγάλαgreatAccusativeattributive adjective (modifying ἔθνη)→ object specificationμέγας: 'great / large'; renders גָּדוֹל; the greatness of the nations heightens the improbability of Israel's victory, underscoring divine agency.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰσχυρότεραmightierAccusativecomparative adjective (modifying ἔθνη)→ object specificationἰσχυρός (compar. ἰσχυρότερος): 'strong / mighty'; the comparative ἰσχυρότερα ('mightier') renders עָצוּם with comparative force; the nations are explicitly stronger than Israel, so victory cannot be credited to Israelite might.
μᾶλλονmore / ratheradverb of degree (reinforcing the comparative)→ clausal contributionμᾶλλον: 'more / rather'; here pleonastically reinforces the comparative ἰσχυρότερα, a Hebraizing intensification ('much mightier than you').
thancomparative particle (introducing the standard of comparison)→ discourse linkage or contrastἤ: 'than'; the particle of comparison after ἰσχυρότερα μᾶλλον, introducing ὑμεῖς ('you') as the term against which the nations are measured.
ὑμεῖςyouNominativesubject of implied verb (term of comparison: 'than you')→ participant referenceὑμεῖς: 2nd person plural pronoun; the shift from singular σύ (v.1a) to plural ὑμεῖς is characteristic of Deuteronomy's fluid number; the comparison 'mightier than you' makes Israel's weakness explicit.
πόλειςcitiesAccusativedirect object (parallel to ἔθνη)→ object specificationπόλις (pl. πόλεις): 'city'; renders עִיר; the great fortified cities are the second object of dispossession; the fortifications 'up to heaven' emphasize their humanly impregnable strength.
μεγάλαςgreatAccusativeattributive adjective (modifying πόλεις)→ object specificationμέγας: 'great / large'; feminine accusative μεγάλας agreeing with πόλεις; the repetition of μέγας (nations great, cities great) builds the rhetoric of overwhelming odds.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τειχήρειςwalled / fortifiedAccusativeattributive adjective (modifying πόλεις)→ object specificationτειχήρης: 'walled / fortified'; from τεῖχος ('wall'); renders בְּצוּרֹת ('fortified'); the cities are not merely large but defended by walls, a key obstacle that only the LORD can overcome (cf. Josh 6).
ἕωςup topreposition + genitive (extent: 'as far as heaven')→ spatial or relational framingἕως: 'up to / as far as'; with the genitive expresses extent; the hyperbole 'walled up to heaven' (τειχήρεις ἕως τοῦ οὐρανοῦ) renders בְּצוּרֹת בַּשָּׁמָיִם, dramatizing the cities' seeming invincibility.
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἕως (limit of extent)→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the hyperbolic 'up to heaven' marks the cities as humanly impregnable — only divine power can bring them down.
2

λαὸν μέγαν καὶ πολὺν καὶ εὐμήκη υἱοὺς Ενακ οὓς σὺ οἶσθα καὶ σὺ ἀκήκοας τίς ἀντιστήσεται κατὰ πρόσωπον υἱῶν Ενακ

a people great and many and tall, the sons of Enak, whom you know, and you have heard, 'Who can stand before the sons of Enak?'

Appositional intensification of the nations (v.1)λαὸν μέγαν
v.2 names the most fearsome of the nations: the sons of Enak (Anak), the legendary giants whose reputation had terrified the spies a generation earlier (Num 13:28–33). The rhetorical question τίς ἀντιστήσεται ('who can stand?') voices Israel's own proverbial dread, which the LORD's promise (v.3) will overturn.
Word-by-word analysis· 20 words
λαὸνpeopleAccusativeaccusative in apposition to ἔθνη (v.1)→ object specificationλαός: 'people'; renders עַם; here the Canaanite population characterized by the triad great / many / tall, building the picture of an overwhelming foe.
μέγανgreatAccusativeattributive adjective (modifying λαόν)→ object specificationμέγας: 'great'; the third occurrence of μέγας in two verses, reinforcing the rhetoric of formidable odds.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολὺνmany / numerousAccusativeattributive adjective (modifying λαόν)→ object specificationπολύς: 'much / many / numerous'; renders רַב; the people are not only great but populous, multiplying the threat.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐμήκηtallAccusativeattributive adjective (modifying λαόν)→ object specificationεὐμήκης: 'tall / of good height'; from εὖ + μῆκος ('length'); renders רָם ('tall'); the tallness points to the gigantic stature of the Enakim, the proverbial giants of the land (Num 13:33).
υἱοὺςsonsAccusativeaccusative in apposition to λαόν→ object specificationυἱός (pl. υἱοί): 'son'; in the idiom υἱοὶ Ενακ ('sons of Anak') renders בְּנֵי עֲנָק, a Hebraism for membership in the Anakite clan — the giants of the hill country (cf. Num 13:22; Josh 11:21).
ΕνακEnak / Anakgenitive of relationship (indeclinable proper noun: 'of Anak')→ participant identificationΕνακ: transliteration of Hebrew עֲנָק (Anak); indeclinable in the LXX; the eponymous ancestor of the Anakim, the giant clan whose reputation struck terror into the spies (Num 13:28–33).
οὓςwhomAccusativerelative pronoun (object of οἶσθα)→ participant referenceὅς: relative pronoun; accusative plural οὕς, antecedent υἱοὺς Ενακ; introduces the relative clause appealing to Israel's own knowledge and hearsay of the giants' fame.
σὺyouNominativesubject of οἶσθα (emphatic)→ participant referenceσύ: emphatic pronoun; the repeated σύ ('you yourself know … you yourself have heard') drives home that Israel needs no convincing of the foe's terror.
οἶσθαyou knowPerf Act Indic 2 Sg · οἶδαmain verb of relative clause→ stative perfect (settled knowledge with present force)οἶδα: 'know' (perfect with present meaning); renders יָדַע; the 2nd singular οἶσθα appeals to Israel's firsthand awareness of the Anakim from the spy report at Kadesh.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject of ἀκήκοας (emphatic, repeated)→ participant referenceσύ: the second emphatic pronoun, balancing 'you know' with 'you have heard'.
ἀκήκοαςyou have heardPerf Act Indic 2 Sg · ἀκούωmain verb (parallel to οἶσθα)→ resultative perfect (the report stands heard and abiding)ἀκούω (perf. ἀκήκοα): 'hear'; the perfect ἀκήκοας denotes the abiding effect of the proverbial report about the Anakim — Israel has heard, and the dread remains.
τίςwhoNominativeinterrogative pronoun (subject of ἀντιστήσεται)→ participant referenceτίς: interrogative pronoun 'who?'; introduces the proverbial rhetorical question (the content of what Israel has 'heard'); expects the answer 'no one — by human reckoning'.
ἀντιστήσεταιwill stand / withstandFut Mid Indic 3 Sg · ἀνθίστημιmain verb of the quoted rhetorical question→ potential / deliberative future ('who could stand?')ἀνθίστημι (fut. mid. ἀντιστήσεται): 'set oneself against / withstand / resist'; renders יִתְיַצֵּב; the middle future asks who can take a stand against the Anakim — a question whose despairing human answer (no one) the LORD's promise in v.3 reverses.
κατὰbefore / againstpreposition + accusative (idiomatic: 'in the face of')→ spatial or relational framingκατά + acc.: in the idiom κατὰ πρόσωπον ('before / in the presence of / face to face with'), renders לִפְנֵי; a Hebraism for confronting an opponent.
πρόσωπονfaceAccusativeaccusative in the idiom κατὰ πρόσωπον→ object specificationπρόσωπον: 'face / presence'; renders פָּנִים; in κατὰ πρόσωπον the noun forms a prepositional idiom meaning 'face to face with / against'.
υἱῶνsonsGenitivegenitive of relationship (object of κατὰ πρόσωπον)→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; the repeated υἱῶν Ενακ frames the verse in an inclusio of the dreaded name, intensifying the rhetorical despair.
ΕνακEnak / Anakgenitive of relationship (indeclinable, closing the inclusio)→ participant identificationΕνακ: see v.2 above; the name closes the verse as it opened the apposition, framing the giants as the supreme symbol of human impossibility.
3

καὶ γνώσῃ σήμερον ὅτι κύριος ὁ θεός σου οὗτος προπορεύεται πρὸ προσώπου σου πῦρ καταναλίσκον ἐστίν οὗτος ἐξολεθρεύσει αὐτούς καὶ οὗτος ἀποστρέψει αὐτοὺς ἀπὸ προσώπου σου καὶ ἀπολεῖς αὐτούς καθάπερ εἶπέν σοι κύριος

And you shall know today that the LORD your God, he it is who goes before you; he is a consuming fire; he will destroy them, and he will turn them back before you, and you shall destroy them, just as the LORD said to you.

Resolution of the dread (v.2): divine agency overturns human oddsκαὶ γνώσῃ σήμερον
v.3 answers the despairing question of v.2: the one who 'goes before' Israel is the LORD himself, 'a consuming fire' (πῦρ καταναλίσκον, cf. 4:24). The threefold demonstrative οὗτος ('this one … he … he') hammers the point: it is YHWH, not Israel, who destroys and routs the nations. The recognition-formula γνώσῃ … ὅτι frames the conquest as revelatory of the LORD's power.
Word-by-word analysis· 33 words
καὶandnarrative conjunction (Hebraizing καί)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνώσῃyou shall knowFut Mid Indic 2 Sg · γινώσκωmain verb (recognition-formula)→ predictive future (assured experiential knowledge)γινώσκω (fut. mid. γνώσῃ): 'know / come to know'; renders יָדַע; the recognition-formula γνώσῃ … ὅτι ('you shall know that') is a Deuteronomic device by which the conquest becomes the medium of knowing the LORD.
σήμερονtodaytemporal adverb→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the present-tense 'today' makes the assurance immediate and personal for the hearer on the brink of crossing.
ὅτιthatconjunction (introducing object clause of γνώσῃ)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what Israel shall know — the LORD's personal precedence and consuming-fire power.
κύριοςLORDNominativesubject of the object clause→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the subject whose sole agency the verse insists upon against any claim of Israelite might.
theNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativepredicate / appositive to κύριος ('the LORD your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the title ὁ θεός σου ('your God') binds the covenant relationship to the assurance of conquest.
σουyourGenitivegenitive of relationship (possessive)→ relational specificationσύ (gen. σου): the possessive 'your' personalizes the covenant bond — this God is Israel's own.
οὗτοςhe / this oneNominativedemonstrative pronoun (resumptive, emphatic subject)→ participant referenceοὗτος: 'this one / he'; the first of three emphatic resumptive demonstratives in the verse; οὗτος … οὗτος … οὗτος hammers home that it is YHWH himself — not Israel, not its armies — who acts.
προπορεύεταιgoes beforePres Mid Indic 3 Sg · προπορεύομαιmain verb of object clause→ durative present (continual leading march)προπορεύομαι: 'go before / lead the way'; renders עָבַר לִפְנֵי / הֹלֵךְ לְפָנֶיךָ; the present tense pictures the LORD continually marching at the head of Israel's advance, the divine warrior leading the conquest.
πρὸbeforepreposition + genitive (in the idiom πρὸ προσώπου)→ spatial or relational framingπρό + gen.: 'before / in front of'; in πρὸ προσώπου σου ('before your face') renders לְפָנֶיךָ, a Hebraism for 'ahead of you'.
προσώπουfaceGenitivegenitive in the idiom πρὸ προσώπου→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; in πρὸ προσώπου forms a prepositional idiom 'before / ahead of'.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πῦρfireNominativepredicate nominative (with ἐστίν)→ participant prominenceπῦρ: 'fire'; renders אֵשׁ; the predicate πῦρ καταναλίσκον ('a consuming fire') echoes Deut 4:24 and depicts the LORD's irresistible, all-destroying power against the nations.
καταναλίσκονconsumingPres Act Ptcp Nom Sg Neut · καταναλίσκωattributive participle (modifying πῦρ)→ durative present participle (ongoing consuming action)καταναλίσκω: 'consume utterly / devour'; the intensive κατα- compound of ἀναλίσκω; renders אֹכְלָה ('consuming'); the participle πῦρ καταναλίσκον is the LXX's image of YHWH as a fire that wholly devours opposition (cf. 4:24; Heb 12:29).
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula (linking πῦρ καταναλίσκον to the subject)→ stative present (timeless predication of divine nature)εἰμί: 'be'; the copula asserts the LORD's nature as consuming fire as a present, abiding reality.
οὗτοςhe / this oneNominativedemonstrative pronoun (second emphatic subject)→ participant referenceοὗτος: the second of three emphatic demonstratives; subject of ἐξολεθρεύσει, insisting that the destroying is the LORD's own act.
ἐξολεθρεύσειwill destroy utterlyFut Act Indic 3 Sg · ἐξολεθρεύωmain verb (divine destruction of the nations)→ predictive future (assured divine act)ἐξολεθρεύω: 'destroy utterly / exterminate'; the intensive ἐξ- compound; renders שָׁמַד / הִשְׁמִיד; a key verb of the chapter (recurring at vv. 8, 14, 19, 20, 25, 26), used both of the nations' destruction and, ominously, of the threatened destruction of Israel itself.
αὐτούςthemAccusativedirect object (the nations)→ participant referenceαὐτός: 'he / it / they'; here accusative plural 'them' = the Canaanite nations to be destroyed.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοςhe / this oneNominativedemonstrative pronoun (third emphatic subject)→ participant referenceοὗτος: the third emphatic demonstrative; subject of ἀποστρέψει; the triple οὗτος is the rhetorical heart of the verse, leaving no room for human boast.
ἀποστρέψειwill turn back / routFut Act Indic 3 Sg · ἀποστρέφωmain verb (routing of the nations)→ predictive future (assured divine act)ἀποστρέφω: 'turn back / put to flight / rout'; renders הִכְנִיעַ / הֵשִׁיב; the LORD will turn the nations back in defeat before Israel; the verb pictures the divine warrior routing the enemy.
αὐτοὺςthemAccusativedirect object (the nations)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the nations).
ἀπὸfrompreposition + genitive (in the idiom ἀπὸ προσώπου)→ spatial or relational framingἀπό + gen.: in ἀπὸ προσώπου σου ('from before your face') renders מִפָּנֶיךָ, a Hebraism for 'from before you'.
προσώπουfaceGenitivegenitive in the idiom ἀπὸ προσώπου→ relational specificationπρόσωπον: see above; in ἀπὸ προσώπου a prepositional idiom 'from before'.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολεῖςyou shall destroyFut Act Indic 2 Sg · ἀπόλλυμιmain verb (Israel's instrumental role)→ predictive future (Israel's derivative action)ἀπόλλυμι (fut. ἀπολῶ, 2 sg. ἀπολεῖς): 'destroy / cause to perish'; renders הֶאֱבַדְתָּ / הוֹרַשְׁתָּם; significantly the 2nd singular places Israel as the executant — but only after and because the LORD has destroyed and routed; Israel's action is wholly derivative of the divine act.
αὐτούςthemAccusativedirect object (the nations)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the nations).
καθάπερjust ascomparative conjunction (introducing fulfillment clause)→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; renders כַּאֲשֶׁר; appeals to the LORD's prior word as the guarantee of the promised victory.
εἶπένsaidAor Act Indic 3 Sg · λέγωverb of the comparative clause→ constative aorist (the prior divine promise)λέγω (aor. εἶπεν): 'say'; the appeal καθάπερ εἶπέν σοι κύριος ('just as the LORD said to you') grounds the assurance in the reliability of YHWH's spoken promise.
σοιto youDativedative indirect object (recipient of the word)→ participant reference or interestσύ (dat. σοι): 'to you'; the addressee of the LORD's prior promise of conquest.
κύριοςLORDNominativesubject of εἶπέν→ participant prominenceκύριος: rendering of יהוה; the verse closes by naming the LORD as the author of the promise now being fulfilled.
4

μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ἐν τῷ ἐξαναλῶσαι κύριον τὸν θεόν σου τὰ ἔθνη ταῦτα ἀπὸ προσώπου σου λέγων διὰ τὰς δικαιοσύνας μου εἰσήγαγέν με κύριος κληρονομῆσαι τὴν γῆν τὴν ἀγαθὴν ταύτην ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων κύριος ἐξολεθρεύσει αὐτοὺς πρὸ προσώπου σου

Do not say in your heart, when the LORD your God has destroyed these nations before you, saying, 'Because of my righteousness the LORD brought me in to inherit this good land'; rather it is because of the wickedness of these nations that the LORD will destroy them before you.

Central prohibition: the anti-merit crux of the chapterμὴ εἴπῃς ἐν τῇ καρδίᾳ σου
v.4 is the theological heart of the chapter and the first of the threefold denial (vv. 4–6). The prohibition μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ('do not say in your heart') targets the inward boast that the conquest is earned: διὰ τὰς δικαιοσύνας μου ('because of my righteousness'). Moses flatly rejects this with ἀλλά: the cause is διὰ τὴν ἀσέβειαν τῶν ἐθνῶν ('the wickedness of the nations'), not Israel's merit. This grace-not-merit logic is the OT root of Rom 9–11 and Titus 3:5.
Word-by-word analysis· 46 words
μὴnotnegative particle (prohibitive, with aorist subjunctive)→ discourse linkage or contrastμή: the negative of prohibition; with the aorist subjunctive εἴπῃς forms a prohibitive ('do not say') warning against a single act of inward boasting.
εἴπῃςyou should sayAor Act Subj 2 Sg · λέγωmain verb (prohibitive subjunctive)→ aorist subjunctive of prohibition (do not even begin to say)λέγω (aor. subj. εἴπῃς): 'say'; the prohibitive μὴ εἴπῃς guards against the heart-speech of self-congratulation; the idiom εἰπεῖν ἐν τῇ καρδίᾳ ('say in the heart') renders אָמַר בִּלְבָב, a Hebraism for inner thought or self-deceiving rationalization (cf. 8:17; 18:21).
ἐνinpreposition + dative (location of the speech-act)→ spatial or relational framingἐν + dat.: 'in'; with καρδίᾳ forms the idiom 'in the heart' = inwardly, to oneself.
τῇtheDativearticle (with καρδίᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίᾳheartDativeobject of ἐν (locative of inner speech)→ sphere or referenceκαρδία: 'heart'; renders לֵבָב; in OT anthropology the seat of thought, will, and intention; 'to say in the heart' is to reason inwardly, often self-deceivingly.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνin / whenpreposition + dative articular infinitive (temporal)→ spatial or relational framingἐν + articular infinitive: a temporal idiom ('when / while'); ἐν τῷ ἐξαναλῶσαι = 'when (the LORD) destroys', renders the Hebrew temporal infinitive בְּ + infinitive construct.
τῷtheDativearticle (with the articular infinitive ἐξαναλῶσαι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαναλῶσαιto destroy / consumeAor Act Inf · ἐξαναλίσκωarticular infinitive in temporal construction→ aorist infinitive (the completed act of destroying, viewed as the occasion)ἐξαναλίσκω: 'consume utterly / destroy completely'; the doubly-compounded ἐξ-ανα-λίσκω intensifies; renders הֲדֹף / נָשַׁל; the articular infinitive with ἐν marks the time of temptation — precisely when Israel sees the nations destroyed, the boast threatens to arise.
κύριονLORDAccusativeaccusative subject of the infinitive ἐξαναλῶσαι→ object specificationκύριος: rendering of יהוה; accusative as the subject of the articular infinitive (the LORD is the one doing the destroying).
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeappositive to κύριον ('the LORD your God')→ object specificationθεός: 'God'; renders אֱלֹהִים; the full title ὁ θεός σου stresses that the destroyer of the nations is Israel's own covenant God.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
τὰtheAccusativearticle (with ἔθνη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsAccusativedirect object of the infinitive ἐξαναλῶσαι→ object specificationἔθνος (pl. ἔθνη): 'nation'; renders גּוֹי; the Canaanite nations whose destruction is the LORD's act, not Israel's reward.
ταῦταtheseAccusativedemonstrative adjective (modifying ἔθνη)→ object specificationοὗτος: 'this / these'; the demonstrative ταῦτα points to the specific Canaanite nations before Israel's eyes.
ἀπὸfrompreposition + genitive (in the idiom ἀπὸ προσώπου)→ spatial or relational framingἀπό + gen.: in ἀπὸ προσώπου σου renders מִפָּנֶיךָ, 'from before you'.
προσώπουfaceGenitivegenitive in the idiom ἀπὸ προσώπου→ relational specificationπρόσωπον: 'face'; in ἀπὸ προσώπου a prepositional idiom 'from before'.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (introducing the forbidden quotation)→ durative present participle (the manner of the inward speech)λέγω (ptcp. λέγων): 'saying'; the participle introduces the direct quotation of the forbidden boast; a Hebraizing redundancy (לֵאמֹר) marking the content of the heart-speech.
διὰbecause ofpreposition + accusative (causal: 'on account of')→ spatial or relational framingδιά + acc.: 'because of / on account of'; the causal preposition heads the forbidden claim διὰ τὰς δικαιοσύνας μου ('because of my righteousness') — the very assertion the chapter exists to refute.
τὰςtheAccusativearticle (with δικαιοσύνας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύναςrighteousnesses / righteous deedsAccusativeobject of διά (causal: the alleged ground)→ object specificationδικαιοσύνη (pl. δικαιοσύνας): 'righteousness / righteous deed'; renders צְדָקָה; the plural 'righteousnesses' denotes accumulated righteous acts imagined as meriting the land; Moses categorically denies this ground (cf. v.5; Titus 3:5; Rom 10:3). The plural underlines the boast's quantitative, works-based logic.
μουmyGenitivegenitive of possession (the imagined merit)→ relational specificationἐγώ (gen. μου): 'my'; the possessive that makes the claim a self-boast — 'my own righteousness'.
εἰσήγαγένbrought inAor Act Indic 3 Sg · εἰσάγωmain verb of the quoted boast→ constative aorist (within the imagined claim)εἰσάγω (aor. εἰσήγαγεν): 'bring in / lead into'; renders הֵבִיא; within the forbidden boast it ascribes the bringing-in to the LORD but credits Israel's righteousness as the motive — exactly the error to be refuted.
μεmeAccusativedirect object of εἰσήγαγεν→ participant referenceἐγώ (acc. με): 'me'; the singular speaker of the boast personifies Israel as an individual claimant of merit.
κύριοςLORDNominativesubject of εἰσήγαγεν (within the boast)→ participant prominenceκύριος: rendering of יהוה; even the boast concedes the LORD as agent, but misattributes the cause to Israel's worth.
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωinfinitive of purpose (with εἰσήγαγεν)→ aorist infinitive (purpose of the bringing-in)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ; the purpose of being brought in — to possess the land as inheritance; the very word 'inherit' implies gift, not wage.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κληρονομῆσαι→ object specificationγῆ: 'land / earth'; renders אֶרֶץ; the promised land, object of the inheritance; described as 'good' (ἀγαθήν), recalling the land 'flowing with milk and honey'.
τὴνtheAccusativearticle (with ἀγαθήν, attributive position)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαθὴνgoodAccusativeattributive adjective (modifying γῆν)→ object specificationἀγαθός: 'good'; renders טוֹב; 'this good land' is a Deuteronomic refrain (cf. 1:35; 3:25; 6:18) underscoring the land as a gracious gift.
ταύτηνthisAccusativedemonstrative adjective (modifying γῆν)→ participant referenceοὗτος: 'this'; the demonstrative ταύτην deictically points to the land lying before Israel across the Jordan.
ἀλλὰbut / ratherstrong adversative (correcting the boast)→ discourse linkage or contrastἀλλά: 'but / rather'; the strong adversative that overturns the forbidden claim — not Israel's righteousness, but the nations' wickedness, is the operative cause.
διὰbecause ofpreposition + accusative (causal: the true ground)→ spatial or relational framingδιά + acc.: 'because of'; now heading the true cause διὰ τὴν ἀσέβειαν ('because of the wickedness'), set in pointed antithesis to the false διὰ τὰς δικαιοσύνας μου.
τὴνtheAccusativearticle (with ἀσέβειαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσέβειανwickedness / ungodlinessAccusativeobject of διά (the true cause of dispossession)→ object specificationἀσέβεια: 'impiety / ungodliness / wickedness'; renders רִשְׁעָה; the moral corruption of the Canaanite nations (cf. Gen 15:16, 'the iniquity of the Amorites') is the reason for their dispossession — divine justice on them, not reward to Israel.
τῶνtheGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive of source/possession (whose wickedness)→ relational specificationἔθνος (gen. pl. ἐθνῶν): 'nation'; the Canaanite nations whose ἀσέβεια is the ground of their judgment.
τούτωνtheseGenitivedemonstrative adjective (modifying ἐθνῶν)→ relational specificationοὗτος: 'these'; the demonstrative τούτων specifies the particular nations being dispossessed.
κύριοςLORDNominativesubject of ἐξολεθρεύσει→ participant prominenceκύριος: rendering of יהוה; the LORD, not Israel, is the subject who destroys — reaffirming sole divine agency.
ἐξολεθρεύσειwill destroy utterlyFut Act Indic 3 Sg · ἐξολεθρεύωmain verb (the true causal statement)→ predictive future (assured divine judgment)ἐξολεθρεύω: 'destroy utterly'; the same key verb as v.3; here it makes the nations' destruction an act of divine justice upon their ἀσέβεια, definitively excluding any merit-claim by Israel.
αὐτοὺςthemAccusativedirect object (the nations)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the nations).
πρὸbeforepreposition + genitive (in the idiom πρὸ προσώπου)→ spatial or relational framingπρό + gen.: in πρὸ προσώπου σου renders מִפָּנֶיךָ / לְפָנֶיךָ, 'before you'.
προσώπουfaceGenitivegenitive in the idiom πρὸ προσώπου→ relational specificationπρόσωπον: 'face'; in πρὸ προσώπου a prepositional idiom 'before / in front of'.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
5

οὐχὶ διὰ τὴν δικαιοσύνην σου οὐδὲ διὰ τὴν ὁσιότητα τῆς καρδίας σου σὺ εἰσπορεύῃ κληρονομῆσαι τὴν γῆν αὐτῶν ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων κύριος ἐξολεθρεύσει αὐτοὺς ἀπὸ προσώπου σου καὶ ἵνα στήσῃ τὴν διαθήκην αὐτοῦ ἣν ὤμοσεν τοῖς πατράσιν ὑμῶν τῷ Αβρααμ καὶ τῷ Ισαακ καὶ τῷ Ιακωβ

Not because of your righteousness nor because of the holiness of your heart do you go in to inherit their land; rather it is because of the wickedness of these nations that the LORD will destroy them before you, and that he may establish the covenant which he swore to your fathers, to Abraham and to Isaac and to Jacob.

Second member of the threefold denial; the positive covenant groundοὐχὶ διὰ τὴν δικαιοσύνην σου
v.5 restates the denial of v.4 with a double negative (οὐχὶ … οὐδέ): not righteousness, not even 'holiness of heart' (ὁσιότητα τῆς καρδίας). Then it supplies the two true grounds: the nations' ἀσέβεια (judgment on them) and the covenant oath (ἵνα στήσῃ τὴν διαθήκην … ἣν ὤμοσεν) sworn to Abraham, Isaac, and Jacob. The dispossession thus serves a purpose external to Israel's merit — divine justice and divine fidelity to the patriarchal promise.
Word-by-word analysis· 50 words
οὐχὶnotemphatic negative particle→ discourse linkage or contrastοὐχί: the strengthened form of οὐ; emphatically negates the merit-claim ('not at all because of your righteousness'); renders לֹא.
διὰbecause ofpreposition + accusative (causal)→ spatial or relational framingδιά + acc.: 'because of'; heads the denied ground διὰ τὴν δικαιοσύνην σου ('because of your righteousness').
τὴνtheAccusativearticle (with δικαιοσύνην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύνηνrighteousnessAccusativeobject of διά (denied ground)→ object specificationδικαιοσύνη: 'righteousness'; renders צְדָקָה; here singular (contrast the plural δικαιοσύνας of vv. 4, 6); the abstract quality of being righteous is denied as the basis of inheritance — the foundational anti-merit assertion echoed in Titus 3:5 and Rom 10:3.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
οὐδὲnorcoordinating negative (adding a second denied ground)→ clausal contributionοὐδέ: 'and not / nor'; adds 'holiness of heart' to 'righteousness' as a second disqualified basis, closing every avenue of self-justification.
διὰbecause ofpreposition + accusative (causal)→ spatial or relational framingδιά + acc.: 'because of'; heads the second denied ground.
τὴνtheAccusativearticle (with ὁσιότητα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁσιότηταholiness / pietyAccusativeobject of διά (second denied ground)→ object specificationὁσιότης: 'holiness / piety / devoutness'; renders יֹשֶׁר ('uprightness') here; paired with δικαιοσύνη it denies that any inner moral disposition of Israel earned the land — neither outward righteousness nor inward piety.
τῆςtheGenitivearticle (with καρδίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίαςheartGenitivegenitive of source/quality ('holiness of heart')→ relational specificationκαρδία: 'heart'; renders לֵבָב; the inner seat of disposition; 'holiness of the heart' denotes inward uprightness, here denied as a ground of merit.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
σὺyouNominativesubject (emphatic) of εἰσπορεύῃ→ participant referenceσύ: emphatic pronoun; 'you' enter the land, but not on the basis just denied — the emphasis sharpens the contrast between Israel's act of entering and the true cause of the gift.
εἰσπορεύῃyou go inPres Mid Indic 2 Sg · εἰσπορεύομαιmain verb (Israel's entry)→ futuristic present (imminent entry presented as in process)εἰσπορεύομαι: 'enter / go in'; renders בָּא; the present tense frames Israel's entry as imminent; the verb describes Israel's action but the clause denies any meritorious cause for it.
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωinfinitive of purpose (with εἰσπορεύῃ)→ aorist infinitive (purpose of entry)κληρονομέω: 'inherit / possess'; renders יָרַשׁ; the purpose of entering — to possess the land as inheritance, a gift, not a wage.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κληρονομῆσαι→ object specificationγῆ: 'land'; renders אֶרֶץ; here 'their land' = the land of the nations, transferred to Israel by divine judgment on the nations and divine fidelity to the fathers.
αὐτῶνtheirGenitivegenitive of possession (the nations')→ relational specificationαὐτός (gen. pl. αὐτῶν): 'their'; refers to the dispossessed nations whose land Israel will inherit.
ἀλλὰbut / ratherstrong adversative (correcting to the true ground)→ discourse linkage or contrastἀλλά: 'but / rather'; the second adversative pivot (cf. v.4) introducing the operative causes — the nations' wickedness and the covenant oath.
διὰbecause ofpreposition + accusative (causal: true ground)→ spatial or relational framingδιά + acc.: 'because of'; heads the true cause διὰ τὴν ἀσέβειαν, in antithesis to the denied διὰ τὴν δικαιοσύνην σου.
τὴνtheAccusativearticle (with ἀσέβειαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσέβειανwickedness / ungodlinessAccusativeobject of διά (true cause of dispossession)→ object specificationἀσέβεια: 'impiety / wickedness'; renders רִשְׁעָה; the moral corruption of the nations as the ground of their judgment (cf. v.4; Gen 15:16).
τῶνtheGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive of source (whose wickedness)→ relational specificationἔθνος (gen. pl. ἐθνῶν): 'nation'; the Canaanite nations whose ἀσέβεια brings their downfall.
τούτωνtheseGenitivedemonstrative adjective (modifying ἐθνῶν)→ relational specificationοὗτος: 'these'; the demonstrative specifies the particular nations being judged.
κύριοςLORDNominativesubject of ἐξολεθρεύσει→ participant prominenceκύριος: rendering of יהוה; sole divine agent of the destruction.
ἐξολεθρεύσειwill destroy utterlyFut Act Indic 3 Sg · ἐξολεθρεύωmain verb (divine judgment on the nations)→ predictive future (assured divine act)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb; here grounds the dispossession in divine justice, not Israelite merit.
αὐτοὺςthemAccusativedirect object (the nations)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the nations).
ἀπὸfrompreposition + genitive (in the idiom ἀπὸ προσώπου)→ spatial or relational framingἀπό + gen.: in ἀπὸ προσώπου σου renders מִפָּנֶיךָ, 'from before you'.
προσώπουfaceGenitivegenitive in the idiom ἀπὸ προσώπου→ relational specificationπρόσωπον: 'face'; prepositional idiom 'from before'.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (adding the second purpose)→ discourse linkage or contrastκαί: 'and'; links the judgment-cause to the covenant-purpose; the conquest serves both divine justice and divine fidelity.
ἵναso thatpurpose conjunction (with subjunctive στήσῃ)→ discourse linkage or contrastἵνα: 'in order that'; introduces the purpose clause; the second true reason for the conquest — to establish (στήσῃ) the patriarchal covenant.
στήσῃhe may establishAor Act Subj 3 Sg · ἵστημιverb of purpose clause→ aorist subjunctive of purpose (decisive establishment)ἵστημι (aor. subj. στήσῃ): 'set up / establish / confirm'; in στῆσαι διαθήκην ('establish a covenant') renders הֵקִים בְּרִית; the conquest fulfills and confirms the oath sworn to the patriarchs — divine fidelity, not Israelite merit, is the operative principle.
τὴνtheAccusativearticle (with διαθήκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of στήσῃ→ object specificationδιαθήκη: 'covenant / testament'; renders בְּרִית; the patriarchal covenant of land-promise (Gen 15; 17; 26; 35); the LXX's choice of διαθήκη (a unilateral disposition, like a will) over συνθήκη (a bilateral pact) fits the gracious, divinely-initiated character of the promise.
αὐτοῦhisGenitivegenitive of possession (the LORD's covenant)→ relational specificationαὐτός (gen. αὐτοῦ): 'his'; the covenant is the LORD's own, sworn by him.
ἣνwhichAccusativerelative pronoun (object of ὤμοσεν)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; antecedent διαθήκην; introduces the relative clause specifying the oath to the fathers.
ὤμοσενhe sworeAor Act Indic 3 Sg · ὀμνύωverb of relative clause→ constative aorist (the patriarchal oath as a settled past act)ὀμνύω (aor. ὤμοσεν): 'swear / take an oath'; renders נִשְׁבַּע; the divine oath to the patriarchs is the bedrock of the land-promise; that the LORD swore it makes its fulfillment a matter of his own faithfulness (cf. Heb 6:13–18).
τοῖςto theDativearticle (with πατράσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object (to whom the oath was sworn)→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; the patriarchs to whom the land was sworn; the appeal to 'the fathers' grounds Israel's hope in ancestral promise, not present worthiness.
ὑμῶνyourGenitivegenitive of relationship (your fathers)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; binds the present generation to the patriarchal recipients of the promise.
τῷtoDativearticle (with Αβρααμ)→ 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 Hebrew אַבְרָהָם; indeclinable in the LXX (the article τῷ supplies the dative case); the first-named patriarch, recipient of the original land-oath (Gen 15:18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Ισαακ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσαακIsaacdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΙσαακ: transliteration of Hebrew יִצְחָק; indeclinable; the second patriarch, to whom the oath was renewed (Gen 26:3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (with Ιακωβ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙακωβJacobdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable; the third patriarch, to whom the oath was confirmed (Gen 28:13; 35:12); the triad Abraham–Isaac–Jacob is the standard formula of the patriarchal land-promise, invoked again in Moses' intercession (v.27).
6

καὶ γνώσῃ σήμερον ὅτι οὐχὶ διὰ τὰς δικαιοσύνας σου κύριος ὁ θεός σου δίδωσίν σοι τὴν γῆν τὴν ἀγαθὴν ταύτην κληρονομῆσαι ὅτι λαὸς σκληροτράχηλος εἶ

And you shall know today that it is not because of your righteous deeds that the LORD your God gives you this good land to inherit; for you are a stiff-necked people.

Third member of the threefold denial; the damning verdictκαὶ γνώσῃ σήμερον
v.6 completes the threefold denial (vv. 4–6) and delivers the verdict that grounds it: λαὸς σκληροτράχηλος εἶ ('you are a stiff-necked people'). The recognition-formula (γνώσῃ … ὅτι) again frames the lesson; the present δίδωσιν underscores the land as sheer gift. The epithet σκληροτράχηλος ('stiff-necked', lit. 'hard-necked', the image of an ox refusing the yoke) is the LXX's rendering of קְשֵׁה־עֹרֶף and will recur on the LORD's own lips at v.13.
Word-by-word analysis· 25 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνώσῃyou shall knowFut Mid Indic 2 Sg · γινώσκωmain verb (recognition-formula)→ predictive future (assured knowledge)γινώσκω (fut. mid. γνώσῃ): 'know'; renders יָדַע; the recognition-formula reappears (cf. v.3), now turning the lesson inward — Israel must know its own unworthiness.
σήμερονtodaytemporal adverb→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the perpetual Deuteronomic 'today' presses the verdict on every generation.
ὅτιthatconjunction (introducing object clause of γνώσῃ)→ discourse linkage or contrastὅτι: 'that'; introduces the content of the knowing.
οὐχὶnotemphatic negative particle→ discourse linkage or contrastοὐχί: emphatic 'not'; denies the merit-ground a third time, completing the rhetorical hammer-blow of vv. 4–6.
διὰbecause ofpreposition + accusative (causal)→ spatial or relational framingδιά + acc.: 'because of'; heads the denied ground διὰ τὰς δικαιοσύνας σου.
τὰςtheAccusativearticle (with δικαιοσύνας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύναςrighteousnesses / righteous deedsAccusativeobject of διά (denied ground)→ object specificationδικαιοσύνη (pl. δικαιοσύνας): 'righteousness / righteous deed'; renders צְדָקָה; the plural (as in v.4) denotes accumulated righteous acts; their categorical exclusion as the basis of the gift is the seedbed of the NT doctrine of grace (Titus 3:5; Rom 9:11–12, 16).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: rendering of יהוה; the giver of the land, whose gift is unmerited.
theNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος→ participant prominenceθεός: 'God'; renders אֱלֹהִים; 'the LORD your God' as the gracious donor of the land.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
δίδωσίνgivesPres Act Indic 3 Sg · δίδωμιmain verb of object clause→ durative/customary present (the land as ongoing gift)δίδωμι: 'give'; renders נָתַן; the present tense frames the land emphatically as gift (δίδωσιν, 'gives') — the very vocabulary of grace, decisively excluding the language of wages or earnings.
σοιto youDativedative indirect object (recipient of the gift)→ participant reference or interestσύ (dat. σοι): 'to you'; the recipient of the gracious gift of the land.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of δίδωσιν→ object specificationγῆ: 'land'; renders אֶרֶץ; the gift of the promised land.
τὴνtheAccusativearticle (with ἀγαθήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαθὴνgoodAccusativeattributive adjective (modifying γῆν)→ object specificationἀγαθός: 'good'; renders טוֹב; 'this good land', a Deuteronomic refrain underscoring the gift's goodness.
ταύτηνthisAccusativedemonstrative adjective (modifying γῆν)→ participant referenceοὗτος: 'this'; deictic pointer to the land before Israel.
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωinfinitive of purpose/result (with δίδωσιν)→ aorist infinitive (the purpose of the gift: to possess)κληρονομέω: 'inherit / possess'; renders יָרַשׁ; the land is given 'to inherit' — the language of inheritance reinforces that it is a gift received, not a reward earned.
ὅτιfor / becausecausal conjunction (introducing the damning verdict)→ discourse linkage or contrastὅτι: 'because / for'; here causal, introducing the verdict that clinches the anti-merit argument — far from being righteous, Israel is stiff-necked.
λαὸςa peopleNominativepredicate nominative (with εἶ)→ participant prominenceλαός: 'people'; renders עַם; the predicate 'a stiff-necked people' is the LORD's own characterization of Israel (cf. Exod 32:9; 33:3; 34:9).
σκληροτράχηλοςstiff-neckedNominativepredicate adjective (modifying λαός)→ participant prominenceσκληροτράχηλος: 'stiff-necked / stubborn'; a compound of σκληρός ('hard') + τράχηλος ('neck'); the LXX coinage rendering קְשֵׁה־עֹרֶף, the image of an ox that stiffens its neck against the yoke or plow; the supreme Pentateuchal epithet for Israel's obstinacy (cf. Exod 33:3, 5; 34:9; Deut 9:13; Acts 7:51); it grounds the anti-merit verdict — Israel's true character is rebellion, not righteousness.
εἶyou arePres Act Indic 2 Sg · εἰμίcopula (linking λαὸς σκληροτράχηλος to the subject 'you')→ stative present (abiding characterization)εἰμί (2 sg. εἶ): 'be'; the present copula renders the timeless verdict — Israel is, by settled character, a stiff-necked people; the blunt second-person 'you are' leaves no escape from the judgment.
7

μνήσθητι μὴ ἐπιλάθῃ ὅσα παρώξυνας κύριον τὸν θεόν σου ἐν τῇ ἐρήμῳ ἀφ᾿ ἧς ἡμέρας ἐξήλθετε ἐξ Αἰγύπτου ἕως ἤλθετε εἰς τὸν τόπον τοῦτον ἀπειθοῦντες διετελεῖτε τὰ πρὸς κύριον

Remember, do not forget, how much you provoked the LORD your God in the wilderness; from the day you came out of Egypt until you came to this place, you continued to be disobedient toward the LORD.

Imperative transition: from verdict to the proof of rebellionsμνήσθητι μὴ ἐπιλάθῃ
v.7 opens the long recital of rebellions (vv. 7–24) that documents the verdict of v.6. The paired commands μνήσθητι ('remember') / μὴ ἐπιλάθῃ ('do not forget') frame the memory as obligatory. The sweep 'from the day you came out of Egypt until you came to this place' totalizes the indictment, and the periphrastic ἀπειθοῦντες διετελεῖτε ('you continued being disobedient') marks rebellion as Israel's settled habit, not an occasional lapse.
Word-by-word analysis· 29 words
μνήσθητιrememberAor Pass Impv 2 Sg · μιμνῄσκομαιmain verb (imperative of obligatory recall)→ aorist imperative (decisive act of remembering)μιμνῄσκομαι (aor. pass. impv. μνήσθητι): 'remember / call to mind'; renders זָכֹר; the aorist imperative summons a deliberate act of memory; covenant remembrance is a recurrent Deuteronomic duty (cf. 5:15; 8:2; 24:9).
μὴnotnegative particle (prohibitive, with subjunctive)→ discourse linkage or contrastμή: prohibitive negative; with ἐπιλάθῃ forms 'do not forget', the negative counterpart reinforcing 'remember'.
ἐπιλάθῃyou should forgetAor Mid Subj 2 Sg · ἐπιλανθάνομαιprohibitive subjunctive (paralleling μνήσθητι)→ aorist subjunctive of prohibition (do not forget)ἐπιλανθάνομαι (aor. subj. ἐπιλάθῃ): 'forget / neglect'; renders שָׁכַח; the doublet 'remember / do not forget' is an emphatic Hebraic way of stressing the absolute duty of recall; forgetting the rebellions would resurrect the merit-illusion.
ὅσαhow much / all thatAccusativecorrelative relative pronoun (object of remembering / cognate with παρώξυνας)→ participant referenceὅσος (acc. pl. n. ὅσα): 'as much/many as / how much'; renders אֲשֶׁר / כַּמָּה; the quantitative relative emphasizes the sheer extent of the provocations to be remembered.
παρώξυναςyou provokedAor Act Indic 2 Sg · παροξύνωverb of relative clause (the provocations)→ constative aorist (summing up the history of provocation)παροξύνω (aor. παρώξυνας): 'provoke / irritate / exasperate'; renders הִקְצִיף / מָרָה; a key verb of the rebellion-recital (cf. vv. 8, 18, 22); to 'provoke' the LORD is to rouse his righteous anger by persistent disobedience.
κύριονLORDAccusativedirect object of παρώξυνας→ object specificationκύριος: rendering of יהוה; the object of Israel's provocation — they provoked the LORD himself.
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeappositive to κύριον→ object specificationθεός: 'God'; the aggravation of the offense — the one provoked is Israel's own covenant God.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'in'; locates the provocations in the wilderness.
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativeobject of ἐν (locative)→ sphere or referenceἔρημος: 'wilderness / desert'; renders מִדְבָּר; the wilderness is the great theater of Israel's rebellions between Egypt and the land (cf. Ps 95:8–10; 1 Cor 10:1–11).
ἀφ᾿frompreposition + genitive (temporal starting point, elided ἀπό)→ spatial or relational framingἀπό (elided ἀφ᾿ before rough breathing): 'from'; with ἧς ἡμέρας marks the temporal starting point of the rebellion-history.
ἧςwhichGenitiverelative pronoun (modifying ἡμέρας)→ relational specificationὅς (gen. fem. ἧς): relative pronoun; in the idiom ἀφ᾿ ἧς ἡμέρας ('from the day on which') renders מִיּוֹם אֲשֶׁר, a temporal Hebraism.
ἡμέραςdayGenitivegenitive of time (in the temporal idiom)→ relational specificationἡμέρα: 'day'; in ἀφ᾿ ἧς ἡμέρας marks the starting day of the indictment — the Exodus itself.
ἐξήλθετεyou came outAor Act Indic 2 Pl · ἐξέρχομαιverb of temporal clause→ constative aorist (the Exodus departure)ἐξέρχομαι (aor. ἐξήλθετε): 'come/go out'; renders יָצָא; the plural marks the corporate departure from Egypt as the temporal anchor of the rebellion-history.
ἐξfrom / out ofpreposition + genitive (source)→ spatial or relational framingἐκ (ἐξ before vowel): 'out of'; marks Egypt as the place of departure.
ΑἰγύπτουEgyptGenitiveobject of ἐξ (source of the Exodus)→ relational specificationΑἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; the land of bondage from which Israel was redeemed.
ἕωςuntiltemporal conjunction (introducing the end-point clause)→ discourse linkage or contrastἕως: 'until'; with ἤλθετε marks the terminal point of the rebellion-span — arrival at the plains of Moab.
ἤλθετεyou cameAor Act Indic 2 Pl · ἔρχομαιverb of temporal clause (end-point)→ constative aorist (arrival at the present place)ἔρχομαι (aor. ἤλθετε): 'come / go'; renders בּוֹא; marks the arrival 'to this place' (the plains of Moab), closing the temporal frame of the indictment.
εἰςto / intopreposition + accusative (goal of motion)→ spatial or relational framingεἰς + acc.: 'to / into'; marks the destination 'this place'.
τὸνtheAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeobject of εἰς (goal)→ object specificationτόπος: 'place'; renders מָקוֹם; 'this place' = the plains of Moab where Moses speaks.
τοῦτονthisAccusativedemonstrative adjective (modifying τόπον)→ participant referenceοὗτος: 'this'; deictic pointer to the present location of the address.
ἀπειθοῦντεςbeing disobedientPres Act Ptcp Nom Pl Masc · ἀπειθέωsupplementary participle (periphrastic with διετελεῖτε)→ durative present participle (continuous disobedience)ἀπειθέω: 'disobey / be unpersuaded / rebel'; renders מָרָה / מָרָה; with διετελεῖτε forms a periphrasis 'you continued being disobedient'; the present participle stresses the unbroken continuity of Israel's rebellion (cf. v.24).
διετελεῖτεyou continuedImpf Act Indic 2 Pl · διατελέωmain verb (periphrastic with the participle)→ imperfect of continuous past state (persistent over time)διατελέω: 'continue / persist / remain (in a state)'; the imperfect διετελεῖτε with the participle ἀπειθοῦντες forms a strong periphrasis — 'you went on being disobedient'; the construction underlines rebellion as Israel's chronic condition, not an isolated event.
τὰthe things / as regardsAccusativeaccusative of respect (substantized article: 'in the matters toward')→ object specificationὁ (neut. pl. τά): the article substantivizes the following phrase; τὰ πρὸς κύριον ('the things pertaining to the LORD') is an accusative of respect = 'in your dealings with the LORD' (cf. the same idiom at v.24).
πρὸςtowardpreposition + accusative (relation)→ spatial or relational framingπρός + acc.: 'toward / with regard to'; in τὰ πρὸς κύριον denotes Israel's relations/dealings with the LORD.
κύριονLORDAccusativeobject of πρός (the one against whom they rebelled)→ object specificationκύριος: rendering of יהוה; the disobedience was directed against the LORD himself in all their dealings with him.
8

καὶ ἐν Χωρηβ παρωξύνατε κύριον καὶ ἐθυμώθη κύριος ἐφ᾿ ὑμῖν ἐξολεθρεῦσαι ὑμᾶς

And at Horeb you provoked the LORD, and the LORD was angry with you, enough to destroy you.

Specification: the supreme provocation at Horebκαὶ ἐν Χωρηβ
v.8 singles out Horeb (Sinai) as the climactic instance of provocation, introducing the golden-calf narrative (vv. 9–21). The aorist ἐθυμώθη ('was angry') and the infinitive of result/purpose ἐξολεθρεῦσαι ('to destroy') reveal that the provocation brought Israel to the very brink of annihilation — the threat that Moses' intercession will avert.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνat / inpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'at / in'; locates the provocation at Horeb.
ΧωρηβHorebobject of ἐν (indeclinable place-name)→ participant identificationΧωρηβ: transliteration of Hebrew חֹרֵב (Horeb); indeclinable in the LXX; the Deuteronomic name for the mountain of the covenant (= Sinai), site of the law-giving and the golden-calf apostasy (Exod 32; Deut 4–5).
παρωξύνατεyou provokedAor Act Indic 2 Pl · παροξύνωmain verb (the provocation at Horeb)→ constative aorist (the calf-apostasy as a definite act)παροξύνω (aor. παρωξύνατε): 'provoke / exasperate'; renders הִקְצִיף; the same key verb as v.7, now applied to the supreme provocation — the golden calf, which roused the LORD's wrath to the point of threatened destruction.
κύριονLORDAccusativedirect object of παρωξύνατε→ object specificationκύριος: rendering of יהוה; the one provoked at Horeb.
καὶandnarrative conjunction (consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθυμώθηwas angryAor Pass Indic 3 Sg · θυμόωmain verb (the divine wrath)→ ingressive aorist passive (the LORD became enraged)θυμόω (aor. pass. ἐθυμώθη): 'be angry / be enraged'; renders חָרָה אַף / קָצַף; the passive depicts the kindling of divine wrath; θυμός is the burning anger that the calf-apostasy provokes (cf. vv. 19–20).
κύριοςLORDNominativesubject of ἐθυμώθη→ participant prominenceκύριος: rendering of יהוה; the one whose wrath was kindled against Israel.
ἐφ᾿with / againstpreposition + dative (hostile direction, elided ἐπί)→ spatial or relational framingἐπί (elided ἐφ᾿ before rough breathing) + dat.: 'against / with'; in ἐθυμώθη … ἐφ᾿ ὑμῖν marks Israel as the object of the divine anger.
ὑμῖνyouDativeobject of ἐφ᾿ (those against whom the wrath burned)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'you'; the people against whom the LORD's anger was kindled.
ἐξολεθρεῦσαιto destroyAor Act Inf · ἐξολεθρεύωinfinitive of result/purpose (the extent of the wrath)→ aorist infinitive (the intended/potential destruction)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb (cf. vv. 3, 14, 19, 20, 25, 26); the infinitive expresses how far the wrath went — 'so as to destroy you'; the very annihilation that the nations deserved (v.3) now threatens Israel, averted only by Moses' intercession.
ὑμᾶςyouAccusativedirect object of ἐξολεθρεῦσαι→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the object of the threatened destruction — Israel itself.
9

ἀναβαίνοντός μου εἰς τὸ ὄρος λαβεῖν τὰς πλάκας τὰς λιθίνας πλάκας διαθήκης ἃς διέθετο κύριος πρὸς ὑμᾶς καὶ κατεγινόμην ἐν τῷ ὄρει τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἄρτον οὐκ ἔφαγον καὶ ὕδωρ οὐκ ἔπιον

When I went up onto the mountain to receive the stone tablets, the tablets of the covenant which the LORD made with you, then I remained on the mountain forty days and forty nights; bread I did not eat and water I did not drink.

Flashback narrative: Moses' ascent and forty-day fastἀναβαίνοντός μου εἰς τὸ ὄρος
v.9 begins the first-person golden-calf narrative with a genitive absolute (ἀναβαίνοντός μου, 'as I was going up'). The purpose was to receive 'the stone tablets, the tablets of the covenant.' The forty days and nights of total fasting (ἄρτον οὐκ ἔφαγον … ὕδωρ οὐκ ἔπιον) — a supernatural deprivation — frames Moses' mediatorial sojourn on the mountain (cf. Exod 24:18; 34:28), against which Israel's apostasy below will appear all the more shocking.
Word-by-word analysis· 34 words
ἀναβαίνοντόςgoing upPres Act Ptcp Gen Sg Masc · ἀναβαίνωparticiple in genitive absolute (with μου)→ durative present participle (action in progress: 'while going up')ἀναβαίνω: 'go up / ascend'; renders עָלָה; the present participle in genitive absolute (ἀναβαίνοντός μου) sets the temporal frame — 'as I was ascending the mountain'; the ascent of Sinai/Horeb is the great act of Mosaic mediation.
μουof me / myGenitivegenitive subject of the absolute construction→ relational specificationἐγώ (gen. μου): 'of me'; the subject of the genitive absolute; Moses narrates his own ascent in the first person.
εἰςonto / intopreposition + accusative (goal of ascent)→ spatial or relational framingεἰς + acc.: 'into / onto / up to'; marks the mountain as the goal of the ascent.
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeobject of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; renders הַר; the mountain of Horeb/Sinai, locus of covenant revelation.
λαβεῖνto receiveAor Act Inf · λαμβάνωinfinitive of purpose (with ἀναβαίνοντος)→ aorist infinitive (purpose of the ascent)λαμβάνω (aor. inf. λαβεῖν): 'take / receive'; renders לָקַח; the purpose of the ascent was to receive the tablets from the LORD's hand.
τὰςtheAccusativearticle (with πλάκας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάκαςtabletsAccusativedirect object of λαβεῖν→ object specificationπλάξ (acc. pl. πλάκας): 'tablet / flat stone'; renders לֻחֹת; the two stone tablets inscribed with the Decalogue (Exod 31:18); the repeated πλάκας in this verse emphatically foregrounds the covenant document.
τὰςtheAccusativearticle (with λιθίνας, attributive)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λιθίναςstoneAccusativeattributive adjective (modifying πλάκας)→ object specificationλίθινος: 'made of stone'; from λίθος ('stone'); renders אֶבֶן; the stone material underscores the permanence and weight of the covenant inscription — soon to be shattered (v.17) in token of the broken covenant.
πλάκαςtabletsAccusativeaccusative in apposition ('the tablets of the covenant')→ object specificationπλάξ: 'tablet'; the appositional repetition πλάκας διαθήκης ('tablets of the covenant') identifies the tablets as the very embodiment of the covenant relationship.
διαθήκηςof covenantGenitivegenitive of content/relationship (modifying πλάκας)→ relational specificationδιαθήκη: 'covenant'; renders בְּרִית; the tablets are the covenant document, so their breaking dramatizes covenant rupture (cf. v.17).
ἃςwhichAccusativerelative pronoun (object of διέθετο)→ participant referenceὅς (acc. pl. fem. ἅς): relative pronoun; antecedent πλάκας/διαθήκη; introduces the relative clause on the covenant-making.
διέθετοmade / establishedAor Mid Indic 3 Sg · διατίθημιverb of relative clause→ constative aorist (the covenant-making at Horeb)διατίθημι (aor. mid. διέθετο): 'arrange / make (a covenant)'; in διατίθεμαι διαθήκην ('make a covenant') renders כָּרַת בְּרִית; the middle voice fits the LORD's self-disposing establishment of the covenant with Israel at Horeb.
κύριοςLORDNominativesubject of διέθετο→ participant prominenceκύριος: rendering of יהוה; the divine covenant-maker.
πρὸςwithpreposition + accusative (covenant-partner idiom)→ spatial or relational framingπρός + acc.: 'with / toward'; in διατίθεμαι πρός ('make a covenant with') marks Israel as the covenant-partner.
ὑμᾶςyouAccusativeobject of πρός (the covenant-partner)→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; Israel as the party with whom the covenant was made.
καὶand / thennarrative conjunction (apodotic, resuming after the genitive absolute)→ discourse linkage or contrastκαί: 'and / then'; here apodotic, picking up the main narrative after the circumstantial setting — 'then I remained...'.
κατεγινόμηνI remained / I stayedImpf Mid Indic 1 Sg · καταγίνομαιmain verb (Moses' sojourn on the mountain)→ durative imperfect (continuous stay over forty days)καταγίνομαι: 'stay / remain / abide / be occupied'; the imperfect κατεγινόμην pictures Moses' continuous forty-day sojourn on the mountain; the κατα- compound suggests settled, prolonged residence in the divine presence.
ἐνon / inpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'on / in'; locates the sojourn on the mountain.
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativeobject of ἐν (locative)→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; the place of Moses' forty-day fast and reception of the tablets.
τεσσαράκονταfortyAccusativenumeral (modifying ἡμέρας, accusative of duration)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral rendering אַרְבָּעִים; the forty days and nights echo the symbolic span of testing/transition (cf. the forty years in the wilderness, Jesus' forty-day fast, Matt 4:2); here the totality of Moses' supernatural fast.
ἡμέραςdaysAccusativeaccusative of duration of time→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; accusative of extent of time; the daytime half of the forty-day span.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyAccusativenumeral (modifying νύκτας, accusative of duration)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; the pairing 'forty days and forty nights' stresses the unbroken completeness of the fast.
νύκταςnightsAccusativeaccusative of duration of time→ object specificationνύξ (acc. pl. νύκτας): 'night'; accusative of extent; the nighttime half of the fast, completing the merism for total continuous duration.
ἄρτονbreadAccusativedirect object of ἔφαγον (fronted for emphasis)→ object specificationἄρτος: 'bread / food'; renders לֶחֶם; the fronting of ἄρτον (and ὕδωρ) before the negated verbs emphasizes the totality of the deprivation — neither food nor drink for forty days, a sign of supernatural sustenance in the divine presence.
οὐκnotnegative particle (with ἔφαγον)→ discourse linkage or contrastοὐ (οὐκ before vowel): the negative of fact; emphatically denies any eating.
ἔφαγονI ateAor Act Indic 1 Sg · ἐσθίωmain verb (the negated eating)→ constative aorist (the whole fast as a single fact)ἐσθίω (aor. ἔφαγον, suppletive): 'eat'; renders אָכַל; the negated aorist sums up the entire forty-day abstention from food as one fact.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὕδωρwaterAccusativedirect object of ἔπιον (fronted for emphasis)→ object specificationὕδωρ: 'water'; renders מַיִם; the second element of the total deprivation; abstaining from water for forty days is humanly impossible, marking the sojourn as a wholly supernatural episode.
οὐκnotnegative particle (with ἔπιον)→ discourse linkage or contrastοὐ (οὐκ): the negative of fact; emphatically denies any drinking.
ἔπιονI drankAor Act Indic 1 Sg · πίνωmain verb (the negated drinking)→ constative aorist (the whole fast as a single fact)πίνω (aor. ἔπιον): 'drink'; renders שָׁתָה; the negated aorist completes the picture of total fasting during the mountain sojourn (cf. Exod 34:28).
10

καὶ ἔδωκεν κύριος ἐμοὶ τὰς δύο πλάκας τὰς λιθίνας γεγραμμένας ἐν τῷ δακτύλῳ τοῦ θεοῦ καὶ ἐπ᾿ αὐταῖς ἐγέγραπτο πάντες οἱ λόγοι οὓς ἐλάλησεν κύριος πρὸς ὑμᾶς ἐν τῷ ὄρει ἡμέρᾳ ἐκκλησίας

And the LORD gave me the two stone tablets, written by the finger of God, and on them were written all the words which the LORD spoke to you on the mountain on the day of the assembly.

Climax of the ascent: the divinely-inscribed tabletsκαὶ ἔδωκεν κύριος ἐμοὶ
v.10 reaches the climax of the ascent: the LORD gives Moses the two tablets 'written by the finger of God' (ἐν τῷ δακτύλῳ τοῦ θεοῦ) — an anthropomorphism for direct divine authorship (cf. Exod 31:18). The pluperfect ἐγέγραπτο ('had been written') stresses that the words were already inscribed by God himself; their content is 'all the words' spoken at the 'day of the assembly' (ἡμέρᾳ ἐκκλησίας), the great theophany of Horeb.
Word-by-word analysis· 32 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the giving of the tablets)→ constative aorist (the bestowal of the tablets)δίδωμι (aor. ἔδωκεν): 'give'; renders נָתַן; the LORD himself bestows the tablets — the covenant document is divine gift, not human composition.
κύριοςLORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: rendering of יהוה; the divine giver of the tablets.
ἐμοὶto meDativedative indirect object (recipient: Moses)→ participant reference or interestἐγώ (emphatic dat. ἐμοί): 'to me'; the emphatic dative stresses Moses as the privileged recipient and mediator of the tablets.
τὰςtheAccusativearticle (with πλάκας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoAccusativenumeral (modifying πλάκας)→ measure or countδύο: 'two'; indeclinable numeral rendering שְׁנֵי; 'the two tablets' is the fixed designation of the Decalogue stones (Exod 31:18; 32:15).
πλάκαςtabletsAccusativedirect object of ἔδωκεν→ object specificationπλάξ (acc. pl. πλάκας): 'tablet'; renders לֻחֹת; the two stone tablets of the covenant.
τὰςtheAccusativearticle (with λιθίνας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λιθίναςstoneAccusativeattributive adjective (modifying πλάκας)→ object specificationλίθινος: 'made of stone'; renders אֶבֶן; the stone material reappears, framing the tablets as durable yet breakable covenant tokens.
γεγραμμέναςwrittenPerf Pass Ptcp Acc Pl Fem · γράφωattributive participle (modifying πλάκας)→ resultative perfect participle (standing inscribed)γράφω (perf. pass. ptcp. γεγραμμένας): 'write / inscribe'; renders כָּתַב; the perfect participle denotes the abiding state of inscription — the tablets stand permanently written by God; the perfect underscores the fixedness of the divine word.
ἐνby / withpreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: here instrumental ('by means of'), rendering the Hebrew בְּ of instrument — 'written by the finger of God'.
τῷtheDativearticle (with δακτύλῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δακτύλῳfingerDativedative of instrument (the means of writing)→ sphere or referenceδάκτυλος: 'finger'; renders אֶצְבַּע; 'the finger of God' (ἐν τῷ δακτύλῳ τοῦ θεοῦ) is an anthropomorphism for direct divine authorship (cf. Exod 31:18; the same phrase for divine power at Exod 8:19; Luke 11:20); it marks the Decalogue as God's own immediate writing, not mediated through Moses.
τοῦof theGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession (whose finger)→ relational specificationθεός (gen. θεοῦ): 'God'; renders אֱלֹהִים; the writing is God's own, underscoring the supreme authority of the Decalogue.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπ᾿onpreposition + dative (location of writing, elided ἐπί)→ spatial or relational framingἐπί (elided ἐπ᾿) + dat.: 'on / upon'; locates the inscription on the surface of the tablets.
αὐταῖςthemDativeobject of ἐπ᾿ (the tablets)→ sphere or referenceαὐτός (dat. pl. fem. αὐταῖς): 'them'; refers to the tablets, on which the words were inscribed.
ἐγέγραπτοhad been writtenPlpf Pass Indic 3 Sg · γράφωmain verb (the prior inscription)→ pluperfect passive (completed inscription with abiding result)γράφω (plpf. pass. ἐγέγραπτο): 'write'; the pluperfect 'had been written' indicates the words were already inscribed before Moses received them — emphasizing divine, pre-given authorship; the singular verb governs the plural subject πάντες οἱ λόγοι (collective agreement).
πάντεςallNominativeattributive adjective (modifying λόγοι)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; renders כָּל; 'all the words' = the complete Decalogue, nothing omitted; the totality stresses the comprehensiveness of the covenant stipulations.
οἱtheNominativearticle (with λόγοι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγοιwordsNominativesubject of ἐγέγραπτο→ participant prominenceλόγος (nom. pl. λόγοι): 'word / saying'; renders דְּבָרִים; 'the words' are the Ten Words (the Decalogue, οἱ δέκα λόγοι, Deut 4:13; 10:4) inscribed on the tablets.
οὓςwhichAccusativerelative pronoun (object of ἐλάλησεν)→ participant referenceὅς (acc. pl. masc. οὕς): relative pronoun; antecedent λόγοι; introduces the relative clause locating the speaking at Horeb.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of relative clause→ constative aorist (the speaking at the assembly)λαλέω (aor. ἐλάλησεν): 'speak'; renders דִּבֶּר; the LORD spoke the words directly to the assembled people at Horeb — the inscription on the tablets matches the spoken theophany.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of יהוה; the divine speaker of the words.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός + acc.: 'to'; marks the people as addressees of the divine speaking.
ὑμᾶςyouAccusativeobject of πρός (the addressees)→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the assembled Israel who heard the LORD's voice at Horeb (cf. Deut 5:4, 22).
ἐνonpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'on / in'; locates the speaking on the mountain.
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativeobject of ἐν (locative)→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; Horeb, the place of the covenant theophany.
ἡμέρᾳon the dayDativedative of time (when the speaking occurred)→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; dative of time; 'on the day of the assembly' designates the great theophanic gathering at Horeb (cf. Deut 4:10; 18:16, ἡ ἡμέρα τῆς ἐκκλησίας).
ἐκκλησίαςof assemblyGenitivegenitive of description (modifying ἡμέρᾳ)→ relational specificationἐκκλησία: 'assembly / congregation'; renders קָהָל; the LXX term for the gathered covenant community; 'the day of the assembly' (ἡμέρα ἐκκλησίας) is the day Israel was convened before the LORD at Horeb to hear the Decalogue — the foundational gathering of the people of God (the term ἐκκλησία is later taken up for the church).
11

καὶ ἐγένετο διὰ τεσσαράκοντα ἡμερῶν καὶ τεσσαράκοντα νυκτῶν ἔδωκεν κύριος ἐμοὶ τὰς δύο πλάκας τὰς λιθίνας πλάκας διαθήκης

And it came to pass, after forty days and forty nights, that the LORD gave me the two stone tablets, the tablets of the covenant.

Resumptive narrative marker (Hebraizing) closing the mountain-sceneκαὶ ἐγένετο
v.11 uses the classic LXX narrative formula καὶ ἐγένετο ('and it came to pass', rendering וַיְהִי) to mark the completion of the forty-day span and reiterate the gift of the tablets. The repetition of v.10's giving, now with the temporal frame 'after forty days and nights,' creates a deliberate pause before the catastrophic divine word of v.12 — heightening the contrast between the gift above and the apostasy below.
Word-by-word analysis· 18 words
καὶandnarrative conjunction (with ἐγένετο, Hebraizing formula)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal narrative formula)→ constative aorist (temporal-transition marker)γίνομαι (aor. ἐγένετο): 'become / happen'; the formula καὶ ἐγένετο renders the Hebrew narrative וַיְהִי ('and it came to pass'), a temporal hinge introducing the next event after the forty-day span.
διὰafter / throughpreposition + genitive (temporal extent: 'at the end of')→ spatial or relational framingδιά + gen.: here temporal, 'after / at the end of (a span)'; διὰ τεσσαράκοντα ἡμερῶν = 'after forty days', marking the completion of the period.
τεσσαράκονταfortyGenitivenumeral (modifying ἡμερῶν)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; here in the genitive temporal construction marking the elapsed span.
ἡμερῶνdaysGenitivegenitive of time (within διά temporal construction)→ relational specificationἡμέρα (gen. pl. ἡμερῶν): 'day'; genitive of time marking the duration after which the tablets were given.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyGenitivenumeral (modifying νυκτῶν)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; completing the merism 'forty days and forty nights'.
νυκτῶνnightsGenitivegenitive of time (within διά temporal construction)→ relational specificationνύξ (gen. pl. νυκτῶν): 'night'; genitive of time; the nighttime half of the elapsed span.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the giving, after the ἐγένετο formula)→ constative aorist (the bestowal of the tablets)δίδωμι (aor. ἔδωκεν): 'give'; the reiterated giving of the tablets (cf. v.10) closes the mountain-scene; the repetition heightens the pathos of the apostasy about to be announced.
κύριοςLORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: rendering of יהוה; the divine giver.
ἐμοὶto meDativedative indirect object (Moses)→ participant reference or interestἐγώ (emphatic dat. ἐμοί): 'to me'; Moses again as recipient and mediator.
τὰςtheAccusativearticle (with πλάκας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoAccusativenumeral (modifying πλάκας)→ measure or countδύο: 'two'; indeclinable numeral; 'the two tablets', the fixed designation.
πλάκαςtabletsAccusativedirect object of ἔδωκεν→ object specificationπλάξ (acc. pl. πλάκας): 'tablet'; the two stone tablets.
τὰςtheAccusativearticle (with λιθίνας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λιθίναςstoneAccusativeattributive adjective (modifying πλάκας)→ object specificationλίθινος: 'made of stone'; the stone material once more, just before the breaking.
πλάκαςtabletsAccusativeaccusative in apposition ('the tablets of the covenant')→ object specificationπλάξ: 'tablet'; the appositional πλάκας διαθήκης reaffirms the tablets as the covenant document.
διαθήκηςof covenantGenitivegenitive of content/relationship (modifying πλάκας)→ relational specificationδιαθήκη: 'covenant'; renders בְּרִית; the final naming of the tablets as covenant-tablets before the apostasy makes their imminent shattering (v.17) a sign of covenant rupture.
12

καὶ εἶπεν κύριος πρός με ἀνάστηθι κατάβηθι τὸ τάχος ἐντεῦθεν ὅτι ἠνόμησεν ὁ λαός σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς ἐποίησαν ἑαυτοῖς χώνευμα

And the LORD said to me, 'Arise, go down quickly from here, for your people whom you brought out of the land of Egypt have acted lawlessly; they have quickly turned aside from the way which you commanded them; they have made for themselves a molten image.'

Divine speech of judgment: the apostasy revealedκαὶ εἶπεν κύριος πρός με
v.12 delivers the LORD's word of judgment, shattering the mountain idyll. The double imperative ἀνάστηθι κατάβηθι ('arise, go down') and τὸ τάχος ('quickly') convey urgency. Strikingly the LORD calls Israel 'your people whom you brought out' (ὁ λαός σου … οὓς ἐξήγαγες) — disowning them and assigning them to Moses, a rhetorical distancing that itself invites Moses' intercession. The threefold charge (acted lawlessly / turned aside / made a molten image) names the calf-apostasy.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω (aor. εἶπεν): 'say'; introduces the LORD's word of judgment against the apostate people.
κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of יהוה; the divine speaker.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός + acc.: 'to'; marks Moses as addressee.
μεmeAccusativeobject of πρός (Moses)→ participant referenceἐγώ (acc. με): 'me'; Moses, recipient of the divine judgment-word.
ἀνάστηθιariseAor Act Impv 2 Sg · ἀνίστημιmain verb (urgent imperative)→ aorist imperative (urgent command to act)ἀνίστημι (aor. impv. ἀνάστηθι): 'rise / get up'; renders קוּם; the first of two urgent imperatives; 'arise' summons Moses to immediate action in the face of the crisis below.
κατάβηθιgo downAor Act Impv 2 Sg · καταβαίνωmain verb (urgent imperative, asyndetic)→ aorist imperative (urgent command to descend)καταβαίνω (aor. impv. κατάβηθι): 'go down / descend'; renders רֵד; the asyndetic pairing 'arise, go down' conveys breathless urgency — the apostasy demands Moses' immediate descent from the mountain.
τὸtheAccusativearticle (with τάχος, adverbial accusative)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
τάχοςquickly / with speedAccusativeadverbial accusative of manner (τὸ τάχος = 'quickly')→ object specificationτάχος: 'speed / swiftness'; the accusative τὸ τάχος functions adverbially ('quickly / in haste'), rendering מַהֵר; intensifies the urgency of the descent.
ἐντεῦθενfrom hereadverb of place (source)→ clausal contributionἐντεῦθεν: 'from here / hence'; the deictic adverb marks the mountain as the point of departure for the urgent descent.
ὅτιfor / becausecausal conjunction (giving the reason for the urgency)→ discourse linkage or contrastὅτι: 'because / for'; introduces the cause of the urgent command — the people's apostasy.
ἠνόμησενacted lawlesslyAor Act Indic 3 Sg · ἀνομέωmain verb of causal clause→ constative aorist (the apostasy as a completed deed)ἀνομέω (aor. ἠνόμησεν): 'act lawlessly / commit iniquity'; from ἀ-νομος ('lawless'); renders שִׁחֵת ('act corruptly'); the verb brands the calf-worship as a violation of the very law just given on the tablets — a poignant irony, since the lawlessness occurs while the law is being delivered above.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject of ἠνόμησεν→ participant prominenceλαός: 'people'; renders עַם; here pointedly 'your people' (λαός σου) — the LORD assigns them to Moses, disowning them in the moment of their apostasy (cf. Exod 32:7).
σουyourGenitivegenitive of relationship (the disowning 'your')→ relational specificationσύ (gen. σου): 'your'; the striking 'your people' transfers responsibility to Moses, distancing the LORD from the apostates — a rhetorical move that paradoxically opens the door to Moses' mediation (contrast 'your people and your inheritance' in Moses' reply, v.26).
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες)→ participant referenceὅς (acc. pl. masc. οὕς): relative pronoun; antecedent λαός (constructio ad sensum, plural for the collective); introduces the relative clause.
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause→ constative aorist (the Exodus deliverance)ἐξάγω (aor. ἐξήγαγες): 'lead/bring out'; renders הוֹצֵאתָ; the LORD ascribes the Exodus to Moses ('whom you brought out'), part of the rhetorical disowning; Moses will pointedly correct this in his prayer, ascribing the deliverance to the LORD (v.26, 'whom you brought out').
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ + gen.: 'out of / from'; marks Egypt as the place of deliverance.
γῆςlandGenitiveobject of ἐκ (with Αἰγύπτου)→ relational specificationγῆ (gen. γῆς): 'land'; in γῆ Αἰγύπτου ('land of Egypt') renders אֶרֶץ מִצְרַיִם.
Αἰγύπτουof EgyptGenitivegenitive of location (modifying γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the land of bondage from which Israel was brought out.
παρέβησανthey turned asideAor Act Indic 3 Pl · παραβαίνωmain verb (second charge in the indictment)→ constative aorist (the act of transgression)παραβαίνω (aor. παρέβησαν): 'transgress / turn aside / go beyond'; renders סָר / עָבַר; the verb of covenant transgression — they 'stepped aside' from the commanded way; the speed (ταχύ) of their defection aggravates the offense (cf. Exod 32:8).
ταχὺquickly / soonadverb of manner/time (modifying παρέβησαν)→ clausal contributionταχύ: 'quickly / soon'; adverbial; renders מַהֵר; emphasizes the shocking speed of the apostasy — scarcely had the covenant been made than it was broken.
ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ + gen.: 'from / out of'; marks the way from which they turned aside.
τῆςtheGenitivearticle (with ὁδοῦ)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοῦwayGenitiveobject of ἐκ (the commanded way)→ relational specificationὁδός (gen. ὁδοῦ): 'way / road / path'; renders דֶּרֶךְ; metaphorically the commanded way of covenant obedience; to turn from 'the way' is to abandon the covenant path.
ἧςwhichGenitiverelative pronoun (attracted to genitive ὁδοῦ; object of ἐνετείλω)→ relational specificationὅς (gen. fem. ἧς): relative pronoun, case-attracted to its antecedent ὁδοῦ; 'the way which you commanded'.
ἐνετείλωyou commandedAor Mid Indic 2 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the prior command)ἐντέλλομαι (aor. mid. ἐνετείλω): 'command / charge / enjoin'; renders צִוָּה; the way they abandoned was the very way the LORD (here through Moses) had commanded — making the apostasy a direct defiance of the divine charge.
αὐτοῖςthemDativedative indirect object of ἐνετείλω→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them'; the people to whom the way was commanded.
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωmain verb (third and climactic charge)→ constative aorist (the making of the idol)ποιέω (aor. ἐποίησαν): 'make / do'; renders עָשָׂה; the climactic charge — they 'made for themselves' a molten idol, the concrete act of apostasy (the golden calf, Exod 32:4).
ἑαυτοῖςfor themselvesDativereflexive dative of advantage→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): 'for themselves'; the reflexive underscores the self-willed, self-serving character of the idolatry — they fashioned a god of their own making.
χώνευμαa molten imageAccusativedirect object of ἐποίησαν→ object specificationχώνευμα: 'a cast/molten object'; from χωνεύω ('to cast metal'); renders מַסֵּכָה ('molten image'); the golden calf, cast from the melted earrings (Exod 32:4); the term names the idol by its manufacture — a man-made, molten counterfeit of deity, the antithesis of the God 'written by the finger' on the tablets.
13

καὶ εἶπεν κύριος πρός με λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς λέγων ἑώρακα τὸν λαὸν τοῦτον καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν

And the LORD said to me, 'I have spoken to you once and twice, saying, I have seen this people, and behold, it is a stiff-necked people.'

Continuation of the divine speech: the verdict reaffirmedκαὶ εἶπεν κύριος πρός με
v.13 continues the LORD's word with the perfect λελάληκα ('I have spoken') reinforced by ἅπαξ καὶ δίς ('once and twice', = 'repeatedly'). The divine verdict ἑώρακα τὸν λαὸν τοῦτον … λαὸς σκληροτράχηλός ἐστιν ('I have seen this people … it is stiff-necked') echoes Moses' own words in v.6, now on the LORD's lips (cf. Exod 32:9); the recurrence of σκληροτράχηλος ('stiff-necked') seals the people's character as the ground of the threatened destruction.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω (aor. εἶπεν): 'say'; introduces the continuation of the divine word.
κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of יהוה; the divine speaker.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός + acc.: 'to'; marks Moses as addressee.
μεmeAccusativeobject of πρός (Moses)→ participant referenceἐγώ (acc. με): 'me'; Moses, recipient of the word.
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb of quoted speech→ resultative perfect (the spoken word stands)λαλέω (perf. λελάληκα): 'speak'; renders דִּבַּרְתִּי; the perfect 'I have spoken' presents the divine declaration as a settled, standing utterance; reinforced by 'once and twice' it stresses the repeated, definitive character of the verdict.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός + acc.: 'to'; marks Moses as the one addressed.
σὲyouAccusativeobject of πρός (Moses)→ participant referenceσύ (acc. σέ): 'you'; Moses, the addressee of the repeated divine word.
ἅπαξoncenumeral adverb (frequency)→ clausal contributionἅπαξ: 'once'; adverb of frequency; in the idiom ἅπαξ καὶ δίς ('once and twice') renders פַּעַם וּשְׁתַּיִם, a Hebraism meaning 'repeatedly / again and again'.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δὶςtwicenumeral adverb (frequency)→ clausal contributionδίς: 'twice'; adverb; the pair ἅπαξ καὶ δίς idiomatically expresses repeated, emphatic communication.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple introducing the content of the speech (Hebraizing)→ durative present participle (manner of speaking)λέγω (ptcp. λέγων): 'saying'; the redundant participle (rendering לֵאמֹר) introduces the direct content of the divine word that follows.
ἑώρακαI have seenPerf Act Indic 1 Sg · ὁράωmain verb of the inner quotation→ resultative perfect (the observation stands)ὁράω (perf. ἑώρακα): 'see / perceive'; renders רָאִיתִי; the perfect 'I have seen' presents the LORD's assessment of the people as a settled judgment based on direct observation (cf. Exod 32:9, 'I have seen this people').
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἑώρακα→ object specificationλαός: 'people'; renders עַם; 'this people', the object of the LORD's damning observation.
τοῦτονthisAccusativedemonstrative adjective (modifying λαόν)→ participant referenceοὗτος: 'this'; the demonstrative 'this people' carries a note of disapproval (cf. Exod 32:9, 21).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative interjection→ clausal contributionἰδού: 'behold / look'; renders הִנֵּה; the presentative particle dramatizes the verdict, calling attention to the people's settled character.
λαὸςa peopleNominativepredicate nominative (with ἐστιν)→ participant prominenceλαός: 'people'; the predicate 'a stiff-necked people', the LORD's own characterization.
σκληροτράχηλόςstiff-neckedNominativepredicate adjective (modifying λαός)→ participant prominenceσκληροτράχηλος: 'stiff-necked / stubborn'; the compound σκληρός + τράχηλος rendering קְשֵׁה־עֹרֶף; the recurrence of the epithet (cf. v.6) — now on the LORD's lips — confirms Moses' verdict and grounds the threat of destruction (cf. Exod 32:9; 33:3).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking λαὸς σκληροτράχηλος to the subject)→ stative present (abiding characterization)εἰμί (3 sg. ἐστιν): 'is'; the copula asserts the people's stiff-necked character as a present, settled reality.
14

ἔασόν με ἐξολεθρεῦσαι αὐτούς καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ καὶ ποιήσω σὲ εἰς ἔθνος μέγα καὶ ἰσχυρὸν καὶ πολὺ μᾶλλον ἢ τοῦτο

Let me alone, that I may destroy them and blot out their name from under heaven, and I will make of you a nation great and strong and more numerous than this one.

Divine proposal: destruction of Israel and a new nation from Mosesἔασόν με ἐξολεθρεῦσαι αὐτούς
v.14 contains the staggering divine proposal: 'Let me alone (ἔασόν με), that I may destroy them … and I will make of you (ποιήσω σέ) a nation greater than this.' The command ἔασόν με ('leave me alone') paradoxically presupposes Moses' intercessory hold on the LORD — it implies that Moses could restrain the divine wrath, and thus invites the very intercession it seems to forbid. The offer to make Moses into a new and greater nation echoes the Abrahamic promise (Gen 12:2) but is one Moses will refuse for the people's sake (vv. 25–29).
Word-by-word analysis· 25 words
ἔασόνlet alone / permitAor Act Impv 2 Sg · ἐάωmain verb (imperative)→ aorist imperative (decisive command: 'let me be')ἐάω (aor. impv. ἔασον): 'allow / permit / let alone'; renders הַנִּיחָה לִּי ('let me alone', Exod 32:10); the command 'leave me alone' paradoxically reveals that Moses' presence and prayer restrain the LORD's wrath — it presupposes the power of intercession even while seeming to wave it off (cf. Exod 32:10–14).
μεmeAccusativedirect object of ἔασον (subject of the infinitive)→ participant referenceἐγώ (acc. με): 'me'; the LORD as the one to be 'left alone' to act; also the implied subject of the following infinitive.
ἐξολεθρεῦσαιto destroyAor Act Inf · ἐξολεθρεύωcomplementary infinitive (with ἔασον)→ aorist infinitive (the intended destruction)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb; here the LORD proposes to do to Israel what he will do to the nations (v.3) — total annihilation, averted only by Moses' mediation.
αὐτούςthemAccusativedirect object of ἐξολεθρεῦσαι→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; the apostate people, object of the threatened destruction.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαλείψωI will blot outFut Act Indic 1 Sg · ἐξαλείφωmain verb (the threatened erasure)→ predictive future (the LORD's intended act)ἐξαλείφω (fut. ἐξαλείψω): 'wipe out / blot out / obliterate'; renders מָחָה; to 'blot out the name from under heaven' is the language of total annihilation of memory and posterity (cf. Deut 25:19; 29:20); the threat is to erase Israel from existence entirely.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐξαλείψω→ object specificationὄνομα: 'name'; renders שֵׁם; in Hebrew thought the 'name' carries existence, memory, and posterity; to blot out the name is to extinguish the people from history.
αὐτῶνtheirGenitivegenitive of possession (whose name)→ relational specificationαὐτός (gen. pl. αὐτῶν): 'their'; the name of the apostate people that the LORD threatens to erase.
ὑποκάτωθενfrom underimproper preposition + genitive (position)→ spatial or relational framingὑποκάτωθεν + gen.: 'from underneath / from under'; the phrase ὑποκάτωθεν τοῦ οὐρανοῦ ('from under heaven') renders מִתַּחַת הַשָּׁמָיִם, a totalizing expression for 'anywhere on earth' — utter and universal erasure.
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitiveobject of ὑποκάτωθεν→ relational specificationοὐρανός (gen. οὐρανοῦ): 'heaven / sky'; renders שָׁמַיִם; 'under heaven' = the whole earth; the erasure would be cosmic in scope.
καὶandcoordinate conjunction (introducing the counter-offer)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσωI will makeFut Act Indic 1 Sg · ποιέωmain verb (the offer to Moses)→ predictive future (the divine counter-offer)ποιέω (fut. ποιήσω): 'make / do'; renders עָשָׂה; in ποιήσω σὲ εἰς ἔθνος ('I will make you into a nation') renders the Hebraism עָשָׂה לְ; the LORD offers to refound the covenant nation on Moses alone, echoing the Abrahamic promise (Gen 12:2) — an offer Moses will decline (vv. 25–29).
σὲyouAccusativedirect object of ποιήσω (Moses)→ participant referenceσύ (acc. σέ): 'you'; Moses, from whom the LORD offers to raise a new nation — a test of Moses' selflessness, since he could become the new patriarch.
εἰςintopreposition + accusative (Hebraizing predicate: 'into a nation')→ spatial or relational framingεἰς + acc.: in ποιέω … εἰς ('make into') a Hebraism rendering עָשָׂה לְ; marks the resultant state of the making.
ἔθνοςnationAccusativeobject of εἰς (the resultant nation)→ object specificationἔθνος: 'nation'; renders גּוֹי; the new nation to be made from Moses, described as 'great and strong and more numerous' — the very terms used of the nations Israel will dispossess (v.1), now offered as Moses' own posterity.
μέγαgreatAccusativeattributive adjective (modifying ἔθνος)→ object specificationμέγας (neut. μέγα): 'great'; the new nation would be 'great', matching the Abrahamic promise of a great nation (Gen 12:2).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰσχυρὸνstrongAccusativeattributive adjective (modifying ἔθνος)→ object specificationἰσχυρός (neut. ἰσχυρόν): 'strong / mighty'; the new nation would be strong, echoing the description of the nations to be dispossessed (v.1).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολὺnumerousAccusativeattributive adjective (modifying ἔθνος)→ object specificationπολύς (neut. πολύ): 'much / numerous'; the new nation would be more populous than Israel — 'more than this (one)', the present apostate nation.
μᾶλλονmore / ratheradverb of degree (with the comparison)→ clausal contributionμᾶλλον: 'more / rather'; with ἢ τοῦτο forms the comparison 'more than this (nation)'.
thancomparative particle→ discourse linkage or contrastἤ: 'than'; the particle of comparison introducing τοῦτο as the standard.
τοῦτοthis (one)Accusativedemonstrative pronoun (term of comparison: 'than this nation')→ participant referenceοὗτος (neut. τοῦτο): 'this'; refers to the present nation Israel, against which Moses' offered posterity is favorably compared — the very nation Moses will plead to spare.
15

καὶ ἐπιστρέψας κατέβην ἐκ τοῦ ὄρους καὶ τὸ ὄρος ἐκαίετο πυρί καὶ αἱ δύο πλάκες ἐπὶ ταῖς δυσὶ χερσίν μου

And turning, I came down from the mountain, and the mountain was burning with fire, and the two tablets were upon my two hands.

Narrative action: Moses' descent from the burning mountainκαὶ ἐπιστρέψας κατέβην
v.15 narrates the descent. The participle ἐπιστρέψας ('turning') and the aorist κατέβην ('I came down') return the action to Moses. The vivid imperfect ἐκαίετο ('was burning with fire') keeps the theophanic fire of Horeb in view as the backdrop, and the detail 'the two tablets upon my two hands' sets up the imminent shattering (v.17) — the covenant document is carried down into a scene of covenant violation.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιστρέψαςturning / having turnedAor Act Ptcp Nom Sg Masc · ἐπιστρέφωcircumstantial participle (attendant action, with κατέβην)→ aorist participle (antecedent/coincident action: 'turning')ἐπιστρέφω (aor. ptcp. ἐπιστρέψας): 'turn / turn around / return'; renders פָּנָה; the participle 'turning' marks Moses' pivot to descend; a vivid narrative touch picturing the prophet wheeling from the divine presence toward the crisis below.
κατέβηνI came downAor Act Indic 1 Sg · καταβαίνωmain verb (the descent)→ constative aorist (the act of descending)καταβαίνω (aor. κατέβην): 'go/come down'; renders יָרַד; Moses' descent fulfills the command of v.12 (κατάβηθι) — he brings the tablets down into the apostate camp.
ἐκfrompreposition + genitive (source of descent)→ spatial or relational framingἐκ + gen.: 'from / out of'; marks the mountain as the point of descent.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitiveobject of ἐκ (source)→ relational specificationὄρος (gen. ὄρους): 'mountain'; Horeb, from which Moses descends.
καὶandnarrative conjunction (introducing circumstantial clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainNominativesubject of ἐκαίετο→ participant prominenceὄρος: 'mountain'; the subject of the burning — Horeb wrapped in theophanic fire (cf. Exod 19:18; Deut 4:11; 5:23).
ἐκαίετοwas burningImpf Mid/Pass Indic 3 Sg · καίωmain verb of circumstantial clause→ durative imperfect (ongoing blaze of the theophany)καίω (impf. mid./pass. ἐκαίετο): 'burn / be kindled'; renders בֹּעֵר בָּאֵשׁ; the imperfect pictures the mountain continuously ablaze with the fire of the divine presence — the visible glory against which the apostasy below is monstrous.
πυρίwith fireDativedative of means/instrument (with ἐκαίετο)→ sphere or referenceπῦρ (dat. πυρί): 'fire'; renders אֵשׁ; the dative of means; the fire of Horeb is the manifestation of the LORD who is himself 'a consuming fire' (v.3; 4:24).
καὶandnarrative conjunction (introducing second circumstantial clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle (with πλάκες)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativenumeral (modifying πλάκες)→ measure or countδύο: 'two'; indeclinable numeral; 'the two tablets', carried in Moses' two hands.
πλάκεςtabletsNominativesubject of an implied verb (nominal clause: the tablets were on his hands)→ participant prominenceπλάξ (nom. pl. πλάκες): 'tablet'; the two stone tablets, now in Moses' hands as he descends — about to be shattered.
ἐπὶuponpreposition + dative (position: 'upon')→ spatial or relational framingἐπί + dat.: 'on / upon'; locates the tablets upon Moses' hands.
ταῖςtheDativearticle (with χερσίν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
δυσὶtwoDativenumeral (modifying χερσίν)→ sphere or referenceδύο (dat. δυσί): 'two'; the dative form of the numeral; 'my two hands' — the deliberate doubling (two tablets / two hands) heightens the pathos of the breaking to come.
χερσίνhandsDativeobject of ἐπί (position of the tablets)→ sphere or referenceχείρ (dat. pl. χερσίν): 'hand'; renders יָד; Moses' two hands bear the two tablets; the image fixes the tablets physically in Moses' grasp just before he hurls them down (v.17).
μουmyGenitivegenitive of possession (Moses' hands)→ relational specificationἐγώ (gen. μου): 'my'; Moses' own hands.
16

καὶ ἰδὼν ὅτι ἡμάρτετε ἐναντίον κυρίου τοῦ θεοῦ ὑμῶν καὶ ἐποιήσατε ὑμῖν ἑαυτοῖς χωνευτὸν καὶ παρέβητε ἀπὸ τῆς ὁδοῦ ἧς ἐνετείλατο ὑμῖν κύριος

And I saw that you had sinned before the LORD your God; you had made for yourselves a molten image; you had quickly turned aside from the way which the LORD commanded you.

Moses' eyewitness confirmation of the apostasyκαὶ ἰδὼν ὅτι ἡμάρτετε
v.16 records Moses' own sight of the sin — what the LORD had announced (v.12) he now confirms with his own eyes (ἰδών). The three charges of v.12 are restated in the second person directly to Israel (ἡμάρτετε … ἐποιήσατε … παρέβητε), making the indictment a face-to-face accusation. The molten image (χωνευτόν) and the turning aside 'from the way which the LORD commanded' echo the divine word verbatim, sealing the people's guilt.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνseeing / having seenAor Act Ptcp Nom Sg Masc · ὁράωcircumstantial participle (temporal/causal, with the following action)→ aorist participle (antecedent action: 'when I had seen')ὁράω (aor. ptcp. ἰδών): 'see'; renders רָאָה; Moses' eyewitness confirmation of the sin the LORD foretold; 'seeing that you had sinned' grounds his ensuing action of breaking the tablets (v.17).
ὅτιthatconjunction (introducing object clause of ἰδών)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what Moses saw.
ἡμάρτετεyou had sinnedAor Act Indic 2 Pl · ἁμαρτάνωverb of object clause (first charge)→ constative aorist (the sin as accomplished fact)ἁμαρτάνω (aor. ἡμάρτετε): 'sin / miss the mark / err'; renders חָטָא; the foundational term for sin; the second-person plural makes the charge a direct accusation against the hearers — 'you sinned'.
ἐναντίονbefore / in the sight ofimproper preposition + genitive (Hebraism: 'in the presence of')→ spatial or relational framingἐναντίον + gen.: 'before / in the sight of'; Hebraism rendering לִפְנֵי; the sin was committed 'before the LORD' — in his very presence at the mountain of his glory, aggravating its enormity.
κυρίουLORDGenitiveobject of ἐναντίον→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the one before whom the sin was committed.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveappositive to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; 'the LORD your God' — the covenant bond intensifies the betrayal.
ὑμῶνyourGenitivegenitive of relationship→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the covenant God whom they sinned against was their own.
καὶandcoordinate conjunction (second charge)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποιήσατεyou had madeAor Act Indic 2 Pl · ποιέωverb of object clause (second charge)→ constative aorist (the making of the idol)ποιέω (aor. ἐποιήσατε): 'make / do'; renders עָשָׂה; the second charge — 'you made for yourselves a molten image', restating v.12 (ἐποίησαν … χώνευμα) now in direct second-person accusation.
ὑμῖνfor yourselvesDativedative of advantage (reinforced by ἑαυτοῖς)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'for you'; the dative of advantage, pleonastically reinforced by the reflexive ἑαυτοῖς — 'for your own selves', stressing the self-willed idolatry.
ἑαυτοῖςfor yourselvesDativereflexive dative (intensifying ὑμῖν)→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): 'for yourselves'; the doubled ὑμῖν ἑαυτοῖς ('for you, for yourselves') is an emphatic Hebraizing reflexive underscoring that the idol was their own self-serving fabrication.
χωνευτὸνa molten imageAccusativedirect object of ἐποιήσατε→ object specificationχωνευτός: 'cast / molten (image)'; verbal adjective from χωνεύω ('to cast metal'); renders מַסֵּכָה; a synonym of χώνευμα (v.12); the golden calf as a cast-metal idol — a manufactured counterfeit god.
καὶandcoordinate conjunction (third charge)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρέβητεyou had turned asideAor Act Indic 2 Pl · παραβαίνωverb of object clause (third charge)→ constative aorist (the act of transgression)παραβαίνω (aor. παρέβητε): 'transgress / turn aside'; renders סָר; the third charge — 'you turned aside from the way', restating v.12 (παρέβησαν) in direct accusation; the covenant path was abandoned for the idol.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπό + gen.: 'from'; marks the way from which they turned.
τῆςtheGenitivearticle (with ὁδοῦ)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοῦwayGenitiveobject of ἀπό (the commanded way)→ relational specificationὁδός (gen. ὁδοῦ): 'way / path'; renders דֶּרֶךְ; the way of covenant obedience abandoned in the apostasy.
ἧςwhichGenitiverelative pronoun (case-attracted to ὁδοῦ; object of ἐνετείλατο)→ relational specificationὅς (gen. fem. ἧς): relative pronoun, attracted to its antecedent ὁδοῦ; 'the way which the LORD commanded'.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the prior divine command)ἐντέλλομαι (aor. mid. ἐνετείλατο): 'command / charge'; renders צִוָּה; here with κύριος as subject (contrast v.12, where Moses 'commanded'); the LORD himself commanded the way, so the turning aside is direct disobedience to God.
ὑμῖνyouDativedative indirect object of ἐνετείλατο→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the people to whom the LORD gave the command.
κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: rendering of יהוה; the divine commander of the way that was abandoned.
17

καὶ ἐπιλαβόμενος τῶν δύο πλακῶν ἔρριψα αὐτὰς ἀπὸ τῶν δύο χειρῶν μου καὶ συνέτριψα ἐναντίον ὑμῶν

And taking hold of the two tablets, I threw them from my two hands and shattered them before your eyes.

Climactic action: the breaking of the tabletsκαὶ ἐπιλαβόμενος τῶν δύο πλακῶν
v.17 is the climax of the descent narrative: Moses shatters the tablets. The violent verbs ἔρριψα ('I threw') and συνέτριψα ('I shattered') and the deliberate ἐναντίον ὑμῶν ('before your eyes') make the breaking a public, enacted sign — the covenant document destroyed in the people's sight because they have destroyed the covenant. The doubling 'two tablets … two hands' recalls v.15, framing the act as the deliberate undoing of what was received on the mountain.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιλαβόμενοςtaking hold ofAor Mid Ptcp Nom Sg Masc · ἐπιλαμβάνομαιcircumstantial participle (attendant action, with ἔρριψα)→ aorist participle (coincident action: 'grasping')ἐπιλαμβάνομαι (aor. mid. ptcp. ἐπιλαβόμενος): 'take hold of / grasp'; renders תָּפַשׂ; the middle voice and the κατα-/ἐπι- grip suggest a firm, deliberate seizing of the tablets before the violent throw.
τῶνtheGenitivearticle (with πλακῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoGenitivenumeral (modifying πλακῶν)→ measure or countδύο: 'two'; indeclinable numeral; 'the two tablets', object of the grasping.
πλακῶνtabletsGenitivegenitive object of ἐπιλαβόμενος (verb of grasping takes genitive)→ relational specificationπλάξ (gen. pl. πλακῶν): 'tablet'; ἐπιλαμβάνομαι governs the genitive of the thing grasped; the two tablets seized for the throwing.
ἔρριψαI threwAor Act Indic 1 Sg · ῥίπτωmain verb (the throwing of the tablets)→ constative aorist (the violent act of casting down)ῥίπτω (aor. ἔρριψα): 'throw / hurl / cast'; renders הִשְׁלִיךְ; the violent verb conveys Moses' indignation; he hurls the divinely-written tablets to the ground — a dramatic, public renunciation of the covenant the people have broken (cf. Exod 32:19).
αὐτὰςthemAccusativedirect object of ἔρριψα (the tablets)→ participant referenceαὐτός (acc. pl. fem. αὐτάς): 'them'; the two tablets, object of the throw.
ἀπὸfrompreposition + genitive (source of the throw)→ spatial or relational framingἀπό + gen.: 'from'; marks Moses' hands as the point from which the tablets were hurled.
τῶνtheGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoGenitivenumeral (modifying χειρῶν)→ measure or countδύο: 'two'; indeclinable numeral; 'my two hands', echoing v.15 (the two tablets on the two hands).
χειρῶνhandsGenitiveobject of ἀπό (source)→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; renders יָד; the two hands from which the tablets are flung — the deliberate symmetry with v.15 underscores the reversal: what was carefully received is now violently cast away.
μουmyGenitivegenitive of possession→ relational specificationἐγώ (gen. μου): 'my'; Moses' own hands.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέτριψαI shatteredAor Act Indic 1 Sg · συντρίβωmain verb (the shattering)→ constative aorist (the breaking of the tablets)συντρίβω (aor. συνέτριψα): 'break in pieces / shatter / crush'; renders שִׁבֵּר; the συν- compound intensifies — the tablets are smashed to pieces; the shattering of the covenant document enacts the rupture of the covenant itself (cf. Exod 32:19).
ἐναντίονbefore / in the sight ofimproper preposition + genitive (Hebraism: 'in the sight of')→ spatial or relational framingἐναντίον + gen.: 'before / in the sight of'; Hebraism rendering לְעֵינֵיכֶם ('before your eyes'); the public character of the breaking makes it a deliberate sign-act addressed to the apostate people.
ὑμῶνyour / youGenitiveobject of ἐναντίον (the witnesses)→ relational specificationσύ (gen. pl. ὑμῶν): 'your / you'; the people in whose sight the tablets were broken — they witness the visible undoing of the covenant they betrayed.
18

καὶ ἐδεήθην ἐναντίον κυρίου δεύτερον καθάπερ καὶ τὸ πρότερον τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἄρτον οὐκ ἔφαγον καὶ ὕδωρ οὐκ ἔπιον περὶ πασῶν τῶν ἁμαρτιῶν ὑμῶν ὧν ἡμάρτετε ποιῆσαι τὸ πονηρὸν ἐναντίον κυρίου τοῦ θεοῦ ὑμῶν παροξῦναι αὐτόν

And I prostrated myself before the LORD a second time, just as the former time, forty days and forty nights; bread I did not eat and water I did not drink, on account of all your sins which you committed, in doing what is evil before the LORD your God, to provoke him.

Moses' second intercessory fastκαὶ ἐδεήθην ἐναντίον κυρίου δεύτερον
v.18 records Moses' second forty-day prostration and fast — 'a second time, just as the former' (δεύτερον … καθάπερ τὸ πρότερον) — now not to receive tablets but to intercede for the people's sin. The repeated total fast (ἄρτον οὐκ ἔφαγον … ὕδωρ οὐκ ἔπιον, echoing v.9) marks the gravity of the intercession. The purpose-infinitives ποιῆσαι τὸ πονηρόν ('to do evil') and παροξῦναι αὐτόν ('to provoke him') define the sin as deliberate provocation of the LORD.
Word-by-word analysis· 38 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδεήθηνI prostrated myself / made supplicationAor Pass Indic 1 Sg · δέομαιmain verb (the act of intercession)→ constative aorist (the intercessory prostration)δέομαι (aor. pass. ἐδεήθην): 'beseech / pray / make supplication'; renders הִתְנַפַּלְתִּי ('I fell down / prostrated', or the prayer-gesture); the verb governs the whole forty-day intercession; here it inaugurates Moses' great mediatorial pleading on Israel's behalf.
ἐναντίονbeforeimproper preposition + genitive (Hebraism: 'before')→ spatial or relational framingἐναντίον + gen.: 'before / in the presence of'; Hebraism rendering לִפְנֵי; Moses' supplication is made directly 'before the LORD'.
κυρίουLORDGenitiveobject of ἐναντίον→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the one before whom Moses prostrates himself in intercession.
δεύτερονa second timeAccusativeadverbial accusative (ordinal used adverbially)→ object specificationδεύτερος (acc. n. δεύτερον): 'second'; the accusative used adverbially ('a second time'); renders שֵׁנִית; marks this prostration as a repetition of the first forty-day sojourn (v.9), now for intercession.
καθάπερjust ascomparative conjunction→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; renders כָּ; draws the parallel between this second fast and the first.
καὶalsoadverbial (adjunctive: 'also / even')→ discourse linkage or contrastκαί: here adjunctive 'also'; reinforces the comparison καθάπερ καὶ τὸ πρότερον ('just as also the former time').
τὸtheAccusativearticle (with πρότερον, adverbial)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρότερονformer timeAccusativeadverbial accusative (τὸ πρότερον = 'the first time')→ object specificationπρότερος (acc. n. πρότερον): 'former / earlier'; the accusative τὸ πρότερον functions adverbially ('the former time / formerly'); refers back to the first forty-day fast of v.9.
τεσσαράκονταfortyAccusativenumeral (modifying ἡμέρας)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; the second forty-day span, deliberately matching the first (v.9).
ἡμέραςdaysAccusativeaccusative of duration of time→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; accusative of extent; the daytime half of the second fast.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyAccusativenumeral (modifying νύκτας)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; completing the merism of total continuous duration.
νύκταςnightsAccusativeaccusative of duration of time→ object specificationνύξ (acc. pl. νύκτας): 'night'; accusative of extent; the nighttime half of the second fast.
ἄρτονbreadAccusativedirect object of ἔφαγον (fronted for emphasis)→ object specificationἄρτος: 'bread / food'; renders לֶחֶם; the fronted object stresses the total abstention, exactly echoing v.9.
οὐκnotnegative particle (with ἔφαγον)→ discourse linkage or contrastοὐ (οὐκ): the negative of fact; denies any eating during the fast.
ἔφαγονI ateAor Act Indic 1 Sg · ἐσθίωmain verb (negated eating)→ constative aorist (the whole fast as one fact)ἐσθίω (aor. ἔφαγον): 'eat'; renders אָכַל; the repeated total fast underscores the intensity of Moses' intercessory ordeal.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὕδωρwaterAccusativedirect object of ἔπιον (fronted for emphasis)→ object specificationὕδωρ: 'water'; renders מַיִם; the second element of the total deprivation, echoing v.9.
οὐκnotnegative particle (with ἔπιον)→ discourse linkage or contrastοὐ (οὐκ): the negative of fact; denies any drinking.
ἔπιονI drankAor Act Indic 1 Sg · πίνωmain verb (negated drinking)→ constative aorist (the whole fast as one fact)πίνω (aor. ἔπιον): 'drink'; renders שָׁתָה; completes the picture of total fasting during the second, intercessory sojourn.
περὶconcerning / on account ofpreposition + genitive (cause/reference)→ spatial or relational framingπερί + gen.: 'concerning / on account of'; introduces the reason for the intercessory fast — Israel's sins.
πασῶνallGenitiveattributive adjective (modifying ἁμαρτιῶν)→ relational specificationπᾶς (gen. pl. fem. πασῶν): 'all'; renders כָּל; 'all your sins' — the comprehensiveness of the guilt for which Moses interceded.
τῶνtheGenitivearticle (with ἁμαρτιῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτιῶνsinsGenitiveobject of περί (the cause of intercession)→ relational specificationἁμαρτία (gen. pl. ἁμαρτιῶν): 'sin'; renders חַטָּאת / חֲטָאִים; the sins of the calf-apostasy for which Moses' fast made atoning intercession.
ὑμῶνyourGenitivegenitive of possession (your sins)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the sins belong to the people Moses intercedes for.
ὧνwhichGenitiverelative pronoun (cognate with ἡμάρτετε; case-attracted to ἁμαρτιῶν)→ relational specificationὅς (gen. pl. ὧν): relative pronoun, attracted to its antecedent ἁμαρτιῶν; cognate accusative idea ('the sins which you sinned').
ἡμάρτετεyou sinnedAor Act Indic 2 Pl · ἁμαρτάνωverb of relative clause (cognate construction)→ constative aorist (the sinning)ἁμαρτάνω (aor. ἡμάρτετε): 'sin'; renders חֲטָאתֶם; the cognate construction ἁμαρτιῶν … ὧν ἡμάρτετε ('the sins which you sinned') is a Hebraizing figura etymologica intensifying the guilt.
ποιῆσαιin doing / to doAor Act Inf · ποιέωepexegetical/result infinitive (defining the sin)→ aorist infinitive (the doing of evil)ποιέω (aor. inf. ποιῆσαι): 'do / make'; renders לַעֲשׂוֹת; the infinitive explains the sin — it consisted in 'doing the evil thing'; the idiom ποιεῖν τὸ πονηρόν ('do evil') is the standard Deuteronomistic formula for covenant infidelity (cf. Deut 4:25; 17:2; Judg 2:11).
τὸtheAccusativearticle (with πονηρόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πονηρὸνevilAccusativesubstantized adjective (direct object of ποιῆσαι)→ object specificationπονηρός (subst. neut. τὸ πονηρόν): 'evil / wicked (thing)'; renders הָרַע; 'the evil' = the calf-apostasy regarded as the paradigmatic evil 'in the sight of the LORD'.
ἐναντίονbefore / in the sight ofimproper preposition + genitive (Hebraism)→ spatial or relational framingἐναντίον + gen.: 'before / in the sight of'; Hebraism rendering בְּעֵינֵי; the evil was done 'in the sight of the LORD', a direct affront to his presence.
κυρίουLORDGenitiveobject of ἐναντίον→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the one in whose sight the evil was committed.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveappositive to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; 'the LORD your God' — the covenant relationship aggravates the offense.
ὑμῶνyourGenitivegenitive of relationship→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; their own covenant God was the one provoked.
παροξῦναιto provokeAor Act Inf · παροξύνωinfinitive of result/purpose (defining the effect of the evil)→ aorist infinitive (the provoking of the LORD)παροξύνω (aor. inf. παροξῦναι): 'provoke / exasperate'; the key chapter-verb (cf. vv. 7, 8, 22); the infinitive names the result/aim of the evil — to provoke the LORD to anger; the apostasy is thus framed as deliberate provocation of the divine.
αὐτόνhimAccusativedirect object of παροξῦναι (the LORD)→ participant referenceαὐτός (acc. αὐτόν): 'him'; the LORD, object of the provocation.
19

καὶ ἔκφοβός εἰμι διὰ τὴν ὀργὴν καὶ τὸν θυμόν ὅτι παρωξύνθη κύριος ἐφ᾿ ὑμῖν ἐξολεθρεῦσαι ὑμᾶς καὶ εἰσήκουσεν κύριος ἐμοῦ καὶ ἐν τῷ καιρῷ τούτῳ

For I was terrified before the wrath and the anger with which the LORD was provoked against you, to destroy you; but the LORD listened to me at that time also.

Moses' dread and the LORD's gracious hearingκαὶ ἔκφοβός εἰμι διὰ τὴν ὀργὴν
v.19 voices the emotional core of the intercession: Moses is ἔκφοβος ('terrified') before the LORD's ὀργή ('wrath') and θυμός ('anger'), which were roused to destroy Israel. The vivid present εἰμι ('I am terrified', a present of vivid recollection) makes the past dread present to the hearers. Crucially the verse ends with grace: καὶ εἰσήκουσεν κύριος ἐμοῦ ('the LORD listened to me') — the intercession prevailed, the destruction was averted.
Word-by-word analysis· 25 words
καὶand / fornarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκφοβόςterrified / afraidNominativepredicate adjective (with εἰμι)→ participant prominenceἔκφοβος: 'terrified / greatly afraid'; the ἐκ- compound intensifies φόβος ('fear'); renders יָגֹר ('I was in dread'); Moses' terror before the divine wrath conveys the reality of the danger Israel faced (cf. Heb 12:21, where the same dread is recalled).
εἰμιI amPres Act Indic 1 Sg · εἰμίcopula (with ἔκφοβος)→ present of vivid recollection (the past dread made present)εἰμί (1 sg. εἰμι): 'be'; the present tense 'I am terrified' (where one might expect a past) is a vivid dramatic present, reliving the dread as Moses recounts it — the terror remains real in the retelling.
διὰbecause of / beforepreposition + accusative (cause of fear)→ spatial or relational framingδιά + acc.: 'because of / on account of'; the wrath and anger are the cause of Moses' terror.
τὴνtheAccusativearticle (with ὀργήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀργὴνwrathAccusativeobject of διά (cause of fear)→ object specificationὀργή: 'wrath / anger'; renders אַף; the settled, judicial divine anger; paired with θυμός ('hot anger') it forms a doublet conveying the full intensity of the LORD's displeasure.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with θυμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυμόνanger / furyAccusativeobject of διά (cause of fear, paired with ὀργήν)→ object specificationθυμός: 'anger / wrath / fury'; renders חֵמָה; the burning, passionate aspect of anger; the doublet ὀργή καὶ θυμός ('wrath and fury') is a standard LXX intensification (cf. the same wrath in vv. 8, 20) underscoring the deadly seriousness of the divine displeasure.
ὅτιwith which / becauseconjunction (causal/explanatory)→ discourse linkage or contrastὅτι: 'because / for'; here explains the wrath — it was the anger with which the LORD was provoked to destroy Israel.
παρωξύνθηwas provokedAor Pass Indic 3 Sg · παροξύνωverb of causal clause→ ingressive aorist passive (the LORD became provoked)παροξύνω (aor. pass. παρωξύνθη): 'provoke / be provoked'; the passive 'was provoked' describes the kindling of the LORD's anger by the apostasy; the same key verb as vv. 7, 8, 18, here naming the divine response to the provocation.
κύριοςLORDNominativesubject of παρωξύνθη→ participant prominenceκύριος: rendering of יהוה; the one provoked to wrath.
ἐφ᾿againstpreposition + dative (hostile direction, elided ἐπί)→ spatial or relational framingἐπί (elided ἐφ᾿) + dat.: 'against'; in παρωξύνθη … ἐφ᾿ ὑμῖν marks Israel as the object of the provoked wrath (cf. v.8).
ὑμῖνyouDativeobject of ἐφ᾿ (those against whom the wrath burned)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'you'; the people against whom the LORD's wrath was kindled.
ἐξολεθρεῦσαιto destroyAor Act Inf · ἐξολεθρεύωinfinitive of result/purpose (the extent of the wrath)→ aorist infinitive (the intended destruction)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb (cf. vv. 8, 14); the infinitive expresses how far the wrath went — 'so as to destroy you'; the very annihilation Moses' intercession averted.
ὑμᾶςyouAccusativedirect object of ἐξολεθρεῦσαι→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the object of the threatened destruction.
καὶand / butnarrative conjunction (adversative force: 'but')→ discourse linkage or contrastκαί: 'and'; here with adversative nuance ('but / yet'), introducing the gracious reversal — the LORD heard Moses.
εἰσήκουσενlistened / hearkenedAor Act Indic 3 Sg · εἰσακούωmain verb (the gracious hearing of the prayer)→ constative aorist (the answered intercession)εἰσακούω (aor. εἰσήκουσεν): 'hear / listen / hearken (favorably)'; renders שָׁמַע; the compound εἰς- denotes attentive, responsive hearing — the LORD granted Moses' petition; this is the turning-point of grace, the intercession that saved Israel from destruction.
κύριοςLORDNominativesubject of εἰσήκουσεν→ participant prominenceκύριος: rendering of יהוה; the one who graciously heard Moses' intercession.
ἐμοῦmeGenitivegenitive object of εἰσήκουσεν (verb of hearing takes genitive of person)→ relational specificationἐγώ (emphatic gen. ἐμοῦ): 'me'; the genitive of the person heard; the LORD listened to Moses — his mediation prevailed.
καὶalso / evenadverbial (adjunctive: 'also')→ discourse linkage or contrastκαί: here adjunctive 'also / even'; 'at that time also' implies the LORD repeatedly heard Moses' intercessions (cf. v.18, the second prostration).
ἐνat / inpreposition + dative (temporal)→ spatial or relational framingἐν + dat.: 'at / in'; in ἐν τῷ καιρῷ τούτῳ ('at this time') a temporal phrase.
τῷtheDativearticle (with καιρῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρῷtime / occasionDativeobject of ἐν (temporal)→ sphere or referenceκαιρός (dat. καιρῷ): 'time / season / occasion'; renders עֵת; 'at that time' marks the specific occasion of the calf-crisis when the LORD heard Moses.
τούτῳthis / thatDativedemonstrative adjective (modifying καιρῷ)→ participant reference or interestοὗτος (dat. τούτῳ): 'this'; the demonstrative specifies the particular occasion of the intercession at Horeb.
20

καὶ ἐπὶ Ααρων ἐθυμώθη κύριος σφόδρα ἐξολεθρεῦσαι αὐτόν καὶ ηὐξάμην καὶ περὶ Ααρων ἐν τῷ καιρῷ ἐκείνῳ

And with Aaron the LORD was exceedingly angry, enough to destroy him; but I prayed also for Aaron at that time.

Intercession for Aaron specificallyκαὶ ἐπὶ Ααρων ἐθυμώθη κύριος
v.20 singles out Aaron — the priest who fashioned the calf (Exod 32:2–5) — as a special object of the LORD's wrath (ἐθυμώθη … σφόδρα ἐξολεθρεῦσαι αὐτόν). Yet Moses interceded for him too (ηὐξάμην καὶ περὶ Ααρων). The detail extends the theme of grace-through-intercession even to the chief offender, and explains how Aaron survived to continue as high priest — entirely by Moses' mediation, not his own desert, reinforcing the chapter's anti-merit logic.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶwith / againstpreposition + accusative (hostile direction)→ spatial or relational framingἐπί + acc.: 'against / upon'; in ἐθυμώθη … ἐπὶ Ααρων marks Aaron as the object of the divine anger.
ΑαρωνAaronobject of ἐπί (indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן (Aaron); indeclinable in the LXX; Moses' brother and Israel's high priest, who made the golden calf (Exod 32:2–5) and so became a special object of the LORD's wrath.
ἐθυμώθηwas angryAor Pass Indic 3 Sg · θυμόωmain verb (the divine anger against Aaron)→ ingressive aorist passive (the LORD became enraged)θυμόω (aor. pass. ἐθυμώθη): 'be angry / enraged'; renders הִתְאַנַּף; the same verb as v.8; intensified by σφόδρα, it marks Aaron as a particular target of wrath for his leading role in the apostasy.
κύριοςLORDNominativesubject of ἐθυμώθη→ participant prominenceκύριος: rendering of יהוה; the one angry with Aaron.
σφόδραexceedinglyadverb of degree (intensifying ἐθυμώθη)→ clausal contributionσφόδρα: 'very much / exceedingly'; renders מְאֹד; intensifies the wrath against Aaron — his guilt as the calf's maker was grave.
ἐξολεθρεῦσαιto destroyAor Act Inf · ἐξολεθρεύωinfinitive of result/purpose (the extent of the wrath)→ aorist infinitive (the intended destruction of Aaron)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb; the wrath against Aaron went 'so as to destroy him' — Aaron's survival is owed entirely to Moses' intercession.
αὐτόνhimAccusativedirect object of ἐξολεθρεῦσαι (Aaron)→ participant referenceαὐτός (acc. αὐτόν): 'him'; Aaron, the object of the threatened destruction.
καὶand / butnarrative conjunction (adversative force)→ discourse linkage or contrastκαί: 'and'; here with adversative nuance, introducing Moses' intercession that countered the wrath.
ηὐξάμηνI prayedAor Mid Indic 1 Sg · εὔχομαιmain verb (the intercession for Aaron)→ constative aorist (the act of praying)εὔχομαι (aor. mid. ηὐξάμην): 'pray / vow / make supplication'; renders הִתְפַּלֵּל / וָאֶתְפַּלֵּל; Moses' prayer for Aaron specifically; the verb (synonymous here with δέομαι, v.18) underscores Moses' mediatorial role even for the chief offender.
καὶalsoadverbial (adjunctive: 'also')→ discourse linkage or contrastκαί: here adjunctive 'also'; 'I prayed also for Aaron' — in addition to the intercession for the whole people (v.18).
περὶfor / concerningpreposition + genitive (on behalf of)→ spatial or relational framingπερί + gen.: 'concerning / on behalf of'; marks Aaron as the beneficiary of the prayer.
ΑαρωνAaronobject of περί (indeclinable proper noun)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; the beneficiary of Moses' specific intercession, by which alone he was spared.
ἐνat / inpreposition + dative (temporal)→ spatial or relational framingἐν + dat.: 'at / in'; in ἐν τῷ καιρῷ ἐκείνῳ ('at that time') a temporal phrase.
τῷtheDativearticle (with καιρῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρῷtimeDativeobject of ἐν (temporal)→ sphere or referenceκαιρός (dat. καιρῷ): 'time / occasion'; renders עֵת; 'at that time' = the occasion of the calf-crisis.
ἐκείνῳthatDativedemonstrative adjective (modifying καιρῷ)→ sphere or referenceἐκεῖνος (dat. ἐκείνῳ): 'that'; the more remote demonstrative ('that time'), pointing back to the Horeb episode.
21

καὶ τὴν ἁμαρτίαν ὑμῶν ἣν ἐποιήσατε τὸν μόσχον ἔλαβον αὐτὸν καὶ κατέκαυσα αὐτὸν ἐν πυρὶ καὶ συνέκοψα αὐτὸν καταλέσας σφόδρα ἕως οὗ ἐγένετο λεπτόν καὶ ἐγενήθη ὡσεὶ κονιορτός καὶ ἔρριψα τὸν κονιορτὸν εἰς τὸν χειμάρρουν τὸν καταβαίνοντα ἐκ τοῦ ὄρους

And your sin which you had made, the calf, I took and burned with fire and crushed it, grinding it thoroughly until it became fine, until it became like dust; and I threw the dust into the wadi that comes down from the mountain.

The total destruction of the calf-idolκαὶ τὴν ἁμαρτίαν ὑμῶν … τὸν μόσχον ἔλαβον
v.21 narrates the methodical annihilation of the calf, here named 'your sin' (τὴν ἁμαρτίαν ὑμῶν) in apposition to 'the calf' (τὸν μόσχον) — the idol IS the sin. A chain of violent verbs (ἔλαβον … κατέκαυσα … συνέκοψα … καταλέσας … ἔρριψα) traces the reduction of the golden calf from object to fire to fragments to powder to dust scattered in the stream — a deliberately exhaustive obliteration leaving nothing to worship (cf. Exod 32:20).
Word-by-word analysis· 40 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with ἁμαρτίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίανsinAccusativedirect object (fronted; in apposition with τὸν μόσχον)→ object specificationἁμαρτία: 'sin'; renders חַטָּאת; the calf is called 'your sin' — a striking identification of the idol with the sin itself (cf. the same metonymy at Exod 32:30); naming the object 'sin' frames its destruction as the eradication of guilt.
ὑμῶνyourGenitivegenitive of possession (your sin)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the sin belonged to the people.
ἣνwhichAccusativerelative pronoun (object of ἐποιήσατε)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; antecedent ἁμαρτίαν; 'the sin which you made'.
ἐποιήσατεyou madeAor Act Indic 2 Pl · ποιέωverb of relative clause→ constative aorist (the making of the calf)ποιέω (aor. ἐποιήσατε): 'make / do'; renders עָשָׂה; 'the sin which you made' = the calf you fashioned; the verb of manufacture identifies the people as the idol's makers.
τὸνtheAccusativearticle (with μόσχον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχονcalfAccusativeaccusative in apposition to ἁμαρτίαν (the object specified)→ object specificationμόσχος: 'calf / young bull'; renders עֵגֶל; the golden calf (Exod 32:4), appositive to 'your sin'; cast in imitation of Egyptian/Canaanite bull-cult imagery, it embodied Israel's apostasy.
ἔλαβονI tookAor Act Indic 1 Sg · λαμβάνωmain verb (first in the chain of destruction)→ constative aorist (seizing the idol)λαμβάνω (aor. ἔλαβον): 'take / seize'; renders לָקַח; the first of five verbs of destruction; Moses takes the calf to begin its systematic annihilation.
αὐτὸνitAccusativedirect object of ἔλαβον (the calf)→ participant referenceαὐτός (acc. αὐτόν): 'it / him'; resumptive object referring to the calf (μόσχον is grammatically masculine).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέκαυσαI burnedAor Act Indic 1 Sg · κατακαίωmain verb (second in the chain)→ constative aorist (burning the idol)κατακαίω (aor. κατέκαυσα): 'burn up / consume with fire'; the κατα- compound intensifies ('burn down completely'); renders שָׂרַף; the calf is burned in the fire — the first stage of its reduction (cf. Exod 32:20).
αὐτὸνitAccusativedirect object of κατέκαυσα→ participant referenceαὐτός (acc. αὐτόν): 'it'; the calf, object of the burning.
ἐνin / withpreposition + dative (instrumental/locative)→ spatial or relational framingἐν + dat.: 'in / with'; ἐν πυρί = 'with fire / in the fire', the means of the burning.
πυρὶfireDativedative of means (with κατέκαυσα)→ sphere or referenceπῦρ (dat. πυρί): 'fire'; renders אֵשׁ; the fire that consumed the calf.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέκοψαI crushed / cut upAor Act Indic 1 Sg · συγκόπτωmain verb (third in the chain)→ constative aorist (breaking the idol into pieces)συγκόπτω (aor. συνέκοψα): 'cut to pieces / crush / shatter'; the συν- compound ('cut up together / pulverize'); renders כָּתַת; the calf is broken into pieces — the second stage of reduction.
αὐτὸνitAccusativedirect object of συνέκοψα→ participant referenceαὐτός (acc. αὐτόν): 'it'; the calf, object of the crushing.
καταλέσαςgrinding / having groundAor Act Ptcp Nom Sg Masc · καταλέωcircumstantial participle (means/manner, with συνέκοψα)→ aorist participle (the grinding action)καταλέω (aor. ptcp. καταλέσας): 'grind down / pulverize'; from ἀλέω ('to grind') with intensive κατα-; renders טָחַן ('grind'); the participle describes the milling of the fragments into powder — the third stage; the grinding 'thoroughly' (σφόδρα) ensures complete pulverization.
σφόδραthoroughly / exceedinglyadverb of degree (intensifying καταλέσας)→ clausal contributionσφόδρα: 'very much / thoroughly'; renders הֵיטֵב ('well / thoroughly'); the grinding was exhaustive, leaving no usable fragment of the idol.
ἕωςuntiltemporal conjunction (in idiom ἕως οὗ)→ discourse linkage or contrastἕως: 'until'; in ἕως οὗ ('until the point at which') a temporal conjunction marking the end-result of the grinding.
οὗwhich / thatGenitiverelative pronoun (in the temporal idiom ἕως οὗ)→ relational specificationὅς (gen. οὗ): relative pronoun; in the fixed idiom ἕως οὗ ('until') it marks the terminal point — until the calf became fine powder.
ἐγένετοit becameAor Mid Indic 3 Sg · γίνομαιverb of temporal clause→ constative aorist (the resultant state)γίνομαι (aor. ἐγένετο): 'become'; renders הָיָה; the calf 'became fine' — the result of the grinding.
λεπτόνfine / powderyNominativepredicate adjective (with ἐγένετο)→ participant prominenceλεπτός (neut. λεπτόν): 'fine / small / thin'; renders דַּק; the calf was reduced to fine particles — utterly pulverized, beyond any reconstitution.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγενήθηit becameAor Pass Indic 3 Sg · γίνομαιmain verb (the final reduction to dust)→ constative aorist (resultant state: powder)γίνομαι (aor. pass. ἐγενήθη): 'become'; the passive form (synonymous with ἐγένετο) restates the result — the calf 'became like dust', the ultimate stage of its annihilation.
ὡσεὶlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'as / like / about'; renders כְּ; introduces the simile 'like dust', vividly marking the calf's reduction to insubstantial powder.
κονιορτόςdustNominativepredicate nominative (with ἐγενήθη, via ὡσεί)→ participant prominenceκονιορτός: 'dust / fine powder'; from κόνις ('dust') + ὄρνυμι ('stir up'); renders עָפָר; the calf became as stirred-up dust — the same image used of human mortality (Gen 3:19) and of utter defeat; the once-golden god is now scatterable powder.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔρριψαI threwAor Act Indic 1 Sg · ῥίπτωmain verb (final disposal of the dust)→ constative aorist (casting the dust away)ῥίπτω (aor. ἔρριψα): 'throw / cast'; renders הִשְׁלִיךְ; the same verb used of throwing the tablets (v.17); here Moses casts the idol-dust into the stream, completing its disposal — the calf is washed away beyond recovery.
τὸνtheAccusativearticle (with κονιορτόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κονιορτὸνdustAccusativedirect object of ἔρριψα→ object specificationκονιορτός (acc. κονιορτόν): 'dust'; the pulverized remains of the calf, now cast into the wadi.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς + acc.: 'into'; marks the wadi as the destination of the scattered dust.
τὸνtheAccusativearticle (with χειμάρρουν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειμάρρουνwadi / torrent-streamAccusativeobject of εἰς (the stream)→ object specificationχείμαρρος (acc. χειμάρρουν): 'winter torrent / wadi'; from χεῖμα ('winter') + ῥέω ('flow'); renders נַחַל; a seasonal mountain stream; casting the dust into the running water disperses it irretrievably (cf. Exod 32:20, where the dust is scattered on the water and Israel made to drink it).
τὸνtheAccusativearticle (with the participle καταβαίνοντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καταβαίνονταcoming downPres Act Ptcp Acc Sg Masc · καταβαίνωattributive participle (modifying χειμάρρουν)→ durative present participle (the stream's continual descent)καταβαίνω (pres. ptcp. καταβαίνοντα): 'come/go down / descend'; renders הַיֹּרֵד; the participle describes the wadi 'descending from the mountain' — the running water carries the idol-dust down and away, an emphatic final disposal.
ἐκfrompreposition + genitive (source of the stream)→ spatial or relational framingἐκ + gen.: 'from'; marks the mountain as the source of the descending stream.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitiveobject of ἐκ (source)→ relational specificationὄρος (gen. ὄρους): 'mountain'; Horeb, from which the wadi descends — the dust of the false god is carried away from the mountain of the true God's revelation.
22

καὶ ἐν τῷ Ἐμπυρισμῷ καὶ ἐν τῷ Πειρασμῷ καὶ ἐν τοῖς Μνήμασιν τῆς ἐπιθυμίας παροξύνοντες ἦτε κύριον τὸν θεὸν ὑμῶν

Also at the Burning, and at the Testing, and at the Graves of Craving, you were provoking the LORD your God.

The catalogue of further rebellions (beyond Horeb)καὶ ἐν τῷ Ἐμπυρισμῷ
v.22 widens the indictment beyond the golden calf to three further sites of rebellion, the LXX rendering the Hebrew place-names by their meanings: Ἐμπυρισμός ('Burning' = Taberah, Num 11:1–3), Πειρασμός ('Testing' = Massah, Exod 17:7), and Μνήματα τῆς ἐπιθυμίας ('Graves of Craving' = Kibroth-hattaavah, Num 11:34). The periphrastic παροξύνοντες ἦτε ('you were provoking') again (cf. v.7) frames rebellion as Israel's continuous habit across the whole wilderness journey.
Word-by-word analysis· 20 words
καὶand / alsonarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνat / inpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'at / in'; locates the first additional rebellion at 'the Burning'.
τῷtheDativearticle (with Ἐμπυρισμῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ἐμπυρισμῷthe Burning (Taberah)Dativeobject of ἐν (place-name, translated)→ sphere or referenceἐμπυρισμός: 'a burning / conflagration'; from ἐμπυρίζω ('set on fire'); the LXX translates the Hebrew place-name תַּבְעֵרָה (Taberah, 'burning') by its meaning rather than transliterating; the site where the LORD's fire consumed the complainers at the camp's edge (Num 11:1–3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνatpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'at'; locates the second rebellion at 'the Testing'.
τῷtheDativearticle (with Πειρασμῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Πειρασμῷthe Testing (Massah)Dativeobject of ἐν (place-name, translated)→ sphere or referenceπειρασμός: 'testing / trial / temptation'; from πειράζω ('test'); the LXX translates the Hebrew place-name מַסָּה (Massah, 'testing') by its meaning; the site where Israel tested the LORD over water, saying 'Is the LORD among us or not?' (Exod 17:1–7; cf. Ps 95:8–9; Heb 3:8).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνatpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'at'; locates the third rebellion at 'the Graves of Craving'.
τοῖςtheDativearticle (with Μνήμασιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
Μνήμασινthe Graves (of Craving)Dativeobject of ἐν (place-name, translated)→ sphere or referenceμνῆμα (dat. pl. μνήμασιν): 'tomb / grave / memorial'; the LXX translates the Hebrew place-name קִבְרוֹת הַתַּאֲוָה (Kibroth-hattaavah, 'graves of craving') by its meaning; the site where those who craved meat were struck down and buried (Num 11:31–34).
τῆςof theGenitivearticle (with ἐπιθυμίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιθυμίαςof craving / lustGenitivegenitive of description (modifying Μνήμασιν)→ relational specificationἐπιθυμία: 'desire / craving / lust'; from ἐπιθυμέω ('long for'); renders תַּאֲוָה ('craving'); the 'graves of the craving' name the deadly outcome of inordinate desire for meat (Num 11:4, 34; cf. 1 Cor 10:6, where ἐπιθυμητάς draws the moral lesson).
παροξύνοντεςprovokingPres Act Ptcp Nom Pl Masc · παροξύνωsupplementary participle (periphrastic with ἦτε)→ durative present participle (continuous provoking)παροξύνω (pres. ptcp. παροξύνοντες): 'provoke / exasperate'; the key chapter-verb (cf. vv. 7, 8, 18); with ἦτε forms a periphrasis 'you were provoking', stressing the continual, habitual character of Israel's provocation across these sites.
ἦτεyou wereImpf Act Indic 2 Pl · εἰμίmain verb (periphrastic with the participle)→ imperfect of continuous past stateεἰμί (impf. ἦτε): 'be'; the imperfect with the participle forms a periphrastic construction (παροξύνοντες ἦτε = 'you kept on provoking'), underscoring the unbroken pattern of rebellion (cf. the parallel διετελεῖτε in v.7).
κύριονLORDAccusativedirect object of παροξύνοντες→ object specificationκύριος (acc. κύριον): rendering of יהוה; the one provoked at each of these sites.
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeappositive to κύριον→ object specificationθεός (acc. θεόν): 'God'; 'the LORD your God' — their own covenant God, repeatedly provoked.
ὑμῶνyourGenitivegenitive of relationship→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the covenant bond underscores the offense of provoking their own God.
23

καὶ ὅτε ἐξαπέστειλεν κύριος ὑμᾶς ἐκ Καδης Βαρνη λέγων ἀνάβητε καὶ κληρονομήσατε τὴν γῆν ἣν δίδωμι ὑμῖν καὶ ἠπειθήσατε τῷ ῥήματι κυρίου τοῦ θεοῦ ὑμῶν καὶ οὐκ ἐπιστεύσατε αὐτῷ καὶ οὐκ εἰσηκούσατε τῆς φωνῆς αὐτοῦ

And when the LORD sent you out from Kadesh-barnea, saying, 'Go up and inherit the land which I am giving you,' then you disobeyed the word of the LORD your God, and you did not believe him, and you did not heed his voice.

The climactic rebellion at Kadesh: unbelief and refusalκαὶ ὅτε ἐξαπέστειλεν κύριος ὑμᾶς ἐκ Καδης Βαρνη
v.23 recalls the gravest rebellion of all — the refusal at Kadesh-barnea to enter the land (Num 13–14), the failure that doomed the wilderness generation. The LORD's command ἀνάβητε καὶ κληρονομήσατε ('go up and inherit') met a threefold failure: ἠπειθήσατε ('you disobeyed'), οὐκ ἐπιστεύσατε ('you did not believe'), οὐκ εἰσηκούσατε ('you did not heed'). The central charge οὐκ ἐπιστεύσατε αὐτῷ ('you did not believe him') names unbelief as the root sin — the antithesis of the faith reckoned to Abraham (Gen 15:6; cf. Heb 3:19).
Word-by-word analysis· 35 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτεwhentemporal conjunction (introducing the protasis)→ discourse linkage or contrastὅτε: 'when'; renders כַּאֲשֶׁר; sets the temporal frame for the Kadesh rebellion.
ἐξαπέστειλενsent outAor Act Indic 3 Sg · ἐξαποστέλλωverb of temporal clause→ constative aorist (the LORD's commissioning)ἐξαποστέλλω (aor. ἐξαπέστειλεν): 'send out / send forth'; the ἐξαπο- compound intensifies; renders שָׁלַח; the LORD sent Israel from Kadesh with the command to advance and possess — a commission they refused (Num 13:1–3; Deut 1:19–21).
κύριοςLORDNominativesubject of ἐξαπέστειλεν→ participant prominenceκύριος: rendering of יהוה; the commissioning God.
ὑμᾶςyouAccusativedirect object of ἐξαπέστειλεν→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; Israel, sent from Kadesh to take the land.
ἐκfrompreposition + genitive (source of sending)→ spatial or relational framingἐκ + gen.: 'from / out of'; marks Kadesh-barnea as the point of departure.
ΚαδηςKadeshobject of ἐκ (indeclinable place-name)→ participant identificationΚαδης: transliteration of Hebrew קָדֵשׁ (Kadesh); indeclinable in the LXX; the oasis on the southern border of Canaan from which the spies were sent (Num 13:26).
ΒαρνηBarneaindeclinable place-name (with Καδης: Kadesh-barnea)→ participant identificationΒαρνη: transliteration of Hebrew בַּרְנֵעַ (Barnea); indeclinable; together Καδης Βαρνη = Kadesh-barnea, the site of the decisive refusal to enter the land (Num 13–14; Deut 1:19–46).
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple introducing direct speech (Hebraizing)→ durative present participle (manner of the command)λέγω (ptcp. λέγων): 'saying'; the redundant participle (rendering לֵאמֹר) introduces the LORD's command to go up and possess.
ἀνάβητεgo upAor Act Impv 2 Pl · ἀναβαίνωmain verb of quoted command (imperative)→ aorist imperative (decisive command to advance)ἀναβαίνω (aor. impv. ἀνάβητε): 'go up / ascend'; renders עֲלוּ; the command to advance into the hill country and take the land; its refusal was the great failure of unbelief at Kadesh (Num 13:30–31; 14:1–4).
καὶandcoordinate conjunction (linking the imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κληρονομήσατεinherit / take possessionAor Act Impv 2 Pl · κληρονομέωmain verb of quoted command (imperative)→ aorist imperative (decisive command to possess)κληρονομέω (aor. impv. κληρονομήσατε): 'inherit / take possession of'; renders יָרַשׁ; the command to possess the land — a gift offered, which unbelief forfeited for that generation.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κληρονομήσατε→ object specificationγῆ: 'land'; renders אֶרֶץ; the promised land, offered as gift ('which I am giving you').
ἣνwhichAccusativerelative pronoun (object of δίδωμι)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; antecedent γῆν; 'the land which I am giving'.
δίδωμιI am givingPres Act Indic 1 Sg · δίδωμιverb of relative clause (within the divine speech)→ durative/futuristic present (the land as present and certain gift)δίδωμι (pres. δίδωμι): 'give'; renders נֹתֵן; the present tense 'I am giving' presents the land as a gift already in the act of being bestowed — grace language (cf. vv. 6); refusing such a gift was sheer unbelief.
ὑμῖνto youDativedative indirect object of δίδωμι→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the recipients of the gift of the land.
καὶand / thennarrative conjunction (apodotic: introducing the response)→ discourse linkage or contrastκαί: 'and / then'; apodotic, marking the rebellious response to the command.
ἠπειθήσατεyou disobeyedAor Act Indic 2 Pl · ἀπειθέωmain verb (first of the threefold failure)→ constative aorist (the act of disobedience)ἀπειθέω (aor. ἠπειθήσατε): 'disobey / be unpersuaded / rebel'; renders מָרָה; the first of three negative verbs cataloguing the failure at Kadesh — disobedience to the divine command.
τῷtheDativearticle (with ῥήματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματιwordDativedative object of ἠπειθήσατε (the word disobeyed)→ sphere or referenceῥῆμα (dat. ῥήματι): 'word / saying / command'; renders דָּבָר; the spoken command of the LORD, which Israel disobeyed; ἀπειθέω takes the dative of the thing/person disobeyed.
κυρίουof the LORDGenitivegenitive of source (whose word)→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the author of the disobeyed word.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveappositive to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; 'the LORD your God' — their own covenant God whose word they spurned.
ὑμῶνyourGenitivegenitive of relationship→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the covenant bond aggravates the disobedience.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἐπιστεύσατε)→ discourse linkage or contrastοὐ (οὐκ): the negative of fact; negates the believing — the root failure.
ἐπιστεύσατεyou believedAor Act Indic 2 Pl · πιστεύωmain verb (second of the threefold failure)→ constative aorist (the failure to believe)πιστεύω (aor. ἐπιστεύσατε): 'believe / trust / have faith'; renders הֶאֱמִין (the verb of Gen 15:6, Abraham's faith reckoned as righteousness); 'you did not believe him' names unbelief as the heart of the Kadesh rebellion — the opposite of the faith that pleases God (cf. Heb 3:19, 'they could not enter because of unbelief').
αὐτῷhimDativedative object of ἐπιστεύσατε (the one not believed)→ participant reference or interestαὐτός (dat. αὐτῷ): 'him'; the LORD, whom Israel failed to trust; πιστεύω takes the dative of the person believed.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with εἰσηκούσατε)→ discourse linkage or contrastοὐ (οὐκ): the negative of fact; negates the heeding.
εἰσηκούσατεyou heeded / listenedAor Act Indic 2 Pl · εἰσακούωmain verb (third of the threefold failure)→ constative aorist (the failure to obey)εἰσακούω (aor. εἰσηκούσατε): 'hear / heed / obey'; renders שָׁמַע בְּקוֹל; 'you did not heed his voice' — the third failure; the same verb used of the LORD's gracious hearing of Moses (v.19), here negated of Israel's hearing of the LORD: he listened, but they would not.
τῆςtheGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσηκούσατε (verb of hearing takes genitive)→ relational specificationφωνή (gen. φωνῆς): 'voice / sound'; renders קוֹל; 'his voice' = the LORD's spoken command; the idiom 'heed the voice' (ἀκούειν τῆς φωνῆς) is the standard covenant call to obedience (cf. Deut 28:1–2).
αὐτοῦhisGenitivegenitive of possession (the LORD's voice)→ relational specificationαὐτός (gen. αὐτοῦ): 'his'; the LORD's voice, which Israel refused to heed.
24

ἀπειθοῦντες ἦτε τὰ πρὸς κύριον ἀπὸ τῆς ἡμέρας ἧς ἐγνώσθη ὑμῖν

You have been disobedient toward the LORD from the day he became known to you.

Summary verdict on the whole rebellion-historyἀπειθοῦντες ἦτε τὰ πρὸς κύριον
v.24 caps the catalogue of rebellions (vv. 7–23) with a comprehensive verdict, echoing the periphrastic construction of v.7 (ἀπειθοῦντες … διετελεῖτε): 'You have been disobedient … from the day he became known to you.' The temporal sweep 'from the day' totalizes the indictment — rebellion has marked Israel's whole relationship with the LORD from its very beginning, decisively confirming the anti-merit verdict of vv. 4–6.
Word-by-word analysis· 11 words
ἀπειθοῦντεςbeing disobedientPres Act Ptcp Nom Pl Masc · ἀπειθέωsupplementary participle (periphrastic with ἦτε)→ durative present participle (continuous disobedience)ἀπειθέω (pres. ptcp. ἀπειθοῦντες): 'disobey / rebel'; renders מַמְרִים ('rebellious'); with ἦτε forms a periphrasis 'you have been disobedient', exactly echoing v.7; the construction frames rebellion as Israel's settled, lifelong disposition.
ἦτεyou were / have beenImpf Act Indic 2 Pl · εἰμίmain verb (periphrastic with the participle)→ imperfect of continuous past state (persistent over the whole history)εἰμί (impf. ἦτε): 'be'; the imperfect with the participle (ἀπειθοῦντες ἦτε) renders the durative Hebrew construction — 'you went on being disobedient'; the verdict spans the entire relationship with the LORD.
τὰthe things / as regardsAccusativeaccusative of respect (substantized article)→ object specificationὁ (neut. pl. τά): the article substantivizes the phrase; τὰ πρὸς κύριον ('the things toward the LORD') is an accusative of respect = 'in your dealings with the LORD' (the same idiom as v.7).
πρὸςtowardpreposition + accusative (relation)→ spatial or relational framingπρός + acc.: 'toward / with regard to'; in τὰ πρὸς κύριον denotes Israel's dealings/relations with the LORD.
κύριονLORDAccusativeobject of πρός (the one against whom they rebelled)→ object specificationκύριος (acc. κύριον): rendering of יהוה; the one toward whom all the disobedience was directed.
ἀπὸfrompreposition + genitive (temporal starting point)→ spatial or relational framingἀπό + gen.: 'from'; with τῆς ἡμέρας marks the temporal beginning of the whole rebellion-history.
τῆςtheGenitivearticle (with ἡμέρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive of time (the starting day)→ relational specificationἡμέρα (gen. ἡμέρας): 'day'; in ἀπὸ τῆς ἡμέρας ('from the day') marks the temporal origin of the indictment — from the very beginning of the LORD's dealings with Israel.
ἧςon whichGenitiverelative pronoun (genitive of time, modifying ἡμέρας)→ relational specificationὅς (gen. fem. ἧς): relative pronoun; in the temporal idiom ἀπὸ τῆς ἡμέρας ἧς ('from the day on which') renders מִיּוֹם אֲשֶׁר.
ἐγνώσθηhe became knownAor Pass Indic 3 Sg · γινώσκωverb of relative clause→ ingressive aorist passive (the LORD's making himself known)γινώσκω (aor. pass. ἐγνώσθη): 'be known / become known'; renders the Niphal of יָדַע; 'the day he became known to you' = the beginning of the LORD's self-revelation to Israel (at the Exodus / Sinai); the rebellion has run the entire length of that relationship — Israel resisted from the moment it knew its God.
ὑμῖνto youDativedative of reference (to whom he became known)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the people to whom the LORD revealed himself, and who rebelled from that very day.
25

καὶ ἐδεήθην ἐναντίον κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ὅσας ἐδεήθην εἶπεν γὰρ κύριος ἐξολεθρεῦσαι ὑμᾶς

So I prostrated myself before the LORD the forty days and forty nights which I prostrated myself; for the LORD had said he would destroy you.

Resumption of the intercession-narrative (introducing the prayer)καὶ ἐδεήθην ἐναντίον κυρίου
v.25 resumes the intercession of vv. 18–19 (the same verb ἐδεήθην, the same forty-day fast) to introduce the actual text of Moses' great prayer (vv. 26–29). The cognate construction ὅσας ἐδεήθην ('which I prostrated myself') is a Hebraizing emphasis on the full duration. The causal εἶπεν γὰρ κύριος ἐξολεθρεῦσαι ὑμᾶς ('for the LORD had said he would destroy you') states the emergency that called forth the prayer.
Word-by-word analysis· 16 words
καὶand / sonarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδεήθηνI prostrated myself / made supplicationAor Pass Indic 1 Sg · δέομαιmain verb (resuming the intercession)→ constative aorist (the intercessory prostration)δέομαι (aor. pass. ἐδεήθην): 'beseech / make supplication / prostrate oneself in prayer'; renders הִתְנַפַּלְתִּי; the same verb as v.18, resuming the intercession-narrative to introduce the prayer's actual words.
ἐναντίονbeforeimproper preposition + genitive (Hebraism: 'before')→ spatial or relational framingἐναντίον + gen.: 'before / in the presence of'; Hebraism rendering לִפְנֵי; Moses prostrates himself directly before the LORD.
κυρίουLORDGenitiveobject of ἐναντίον→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the one before whom Moses interceded.
τεσσαράκονταfortyAccusativenumeral (modifying ἡμέρας)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; the forty-day intercessory fast, recalling vv. 9 and 18.
ἡμέραςdaysAccusativeaccusative of duration of time→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; accusative of extent; the daytime half of the fast.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyAccusativenumeral (modifying νύκτας)→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral; completing the merism of total continuous duration.
νύκταςnightsAccusativeaccusative of duration of time→ object specificationνύξ (acc. pl. νύκτας): 'night'; accusative of extent; the nighttime half of the fast.
ὅσαςwhich / as many asAccusativecorrelative relative pronoun (cognate with ἐδεήθην)→ participant referenceὅσος (acc. pl. fem. ὅσας): 'as many as / which'; the correlative, agreeing with ἡμέρας/νύκτας; the cognate construction ὅσας ἐδεήθην ('which I prayed') is a Hebraizing emphasis on the full extent of the prolonged supplication.
ἐδεήθηνI prostrated myselfAor Pass Indic 1 Sg · δέομαιverb of relative clause (cognate emphasis)→ constative aorist (the prayer's full duration)δέομαι (aor. pass. ἐδεήθην): 'make supplication'; the repetition (ἐδεήθην … ὅσας ἐδεήθην) emphatically restates the prayer's full forty-day extent — a Hebraic figura etymologica stressing the persistence of the intercession.
εἶπενhad saidAor Act Indic 3 Sg · λέγωmain verb of causal clause→ constative aorist (the prior divine threat)λέγω (aor. εἶπεν): 'say'; the causal εἶπεν γὰρ ('for he had said') states the emergency — the LORD had declared his intention to destroy Israel (cf. v.14); this threat is what drove Moses to the prolonged intercession.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; post-positive causal particle; explains why Moses interceded so long — because of the LORD's threat to destroy the people.
κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of יהוה; the author of the threat that occasioned the prayer.
ἐξολεθρεῦσαιto destroyAor Act Inf · ἐξολεθρεύωcomplementary infinitive (the content of the threat)→ aorist infinitive (the threatened destruction)ἐξολεθρεύω: 'destroy utterly'; the key chapter-verb; the content of the LORD's threat — the very annihilation Moses' prayer aims to avert (echoing vv. 8, 14, 19, 20).
ὑμᾶςyouAccusativedirect object of ἐξολεθρεῦσαι→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the object of the threatened destruction, on whose behalf Moses prays.
26

καὶ εὐξάμην πρὸς τὸν θεὸν καὶ εἶπα κύριε κύριε βασιλεῦ τῶν θεῶν μὴ ἐξολεθρεύσῃς τὸν λαόν σου καὶ τὴν μερίδα σου ἣν ἐλυτρώσω ἐν τῇ ἰσχύι σου τῇ μεγάλῃ οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου ἐν τῇ ἰσχύι σου τῇ μεγάλῃ καὶ ἐν τῇ χειρί σου τῇ κραταιᾷ καὶ ἐν τῷ βραχίονί σου τῷ ὑψηλῷ

And I prayed to God and said, 'O LORD, LORD, King of the gods, do not destroy your people and your portion, whom you redeemed in your great strength, whom you brought out of the land of Egypt by your great strength and by your mighty hand and by your uplifted arm.'

The text of Moses' great intercessory prayer (the heart of the chapter's climax)καὶ εὐξάμην πρὸς τὸν θεὸν καὶ εἶπα
v.26 gives the prayer itself. The vocatives κύριε κύριε βασιλεῦ τῶν θεῶν ('O LORD, LORD, King of the gods') invoke the LORD's supreme sovereignty. The central petition μὴ ἐξολεθρεύσῃς τὸν λαόν σου ('do not destroy your people') pointedly answers the LORD's 'your people' of v.12 by giving it back: they are YOUR people, YOUR portion (μερίδα σου). The grounds of appeal are redemption and Exodus — 'whom you redeemed (ἐλυτρώσω) … brought out by your great strength, mighty hand, and uplifted arm' — the classic Deuteronomic triad of saving power.
Word-by-word analysis· 54 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐξάμηνI prayedAor Mid Indic 1 Sg · εὔχομαιmain verb (introducing the prayer)→ constative aorist (the act of praying)εὔχομαι (aor. mid. εὐξάμην): 'pray / vow'; renders וָאֶתְפַּלֵּל; the same verb as v.20; here it introduces the full text of the intercessory prayer that follows.
πρὸςtopreposition + accusative (direction of prayer)→ spatial or relational framingπρός + acc.: 'to'; marks God as the addressee of the prayer.
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeobject of πρός (the one prayed to)→ object specificationθεός (acc. θεόν): 'God'; renders אֱלֹהִים / יהוה; the recipient of Moses' intercession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (introducing direct speech)→ constative aorist (the prayer-speech)λέγω (aor. εἶπα, Hellenistic 1 sg.): 'say'; the alpha-aorist εἶπα (alongside classical εἶπον) introduces the direct words of the prayer.
κύριεO LORDVocativevocative of address (first of the invocation)→ direct addressκύριος (voc. κύριε): rendering of יהוה (here the doubled אֲדֹנָי יהוה or the emphatic invocation); the doubled κύριε κύριε is an intensely solemn address opening the prayer (cf. the doubled invocation elsewhere in Scripture).
κύριεO LORDVocativevocative of address (repeated for solemnity)→ direct addressκύριος (voc. κύριε): the doubled vocative κύριε κύριε heightens the urgency and reverence of the appeal, casting Moses' prayer in the most solemn register.
βασιλεῦO KingVocativevocative of address (appositional title)→ direct addressβασιλεύς (voc. βασιλεῦ): 'king'; renders מֶלֶךְ; the title βασιλεῦ τῶν θεῶν ('King of the gods') confesses the LORD's supremacy over all powers — a fitting basis for appealing to him to spare his people; the LXX expansion underscores the LORD's cosmic kingship.
τῶνof theGenitivearticle (with θεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive of subordination (King OVER the gods)→ relational specificationθεός (gen. pl. θεῶν): 'gods'; 'King of the gods' asserts the LORD's sovereignty over every other claimed deity (cf. Ps 95:3; 96:4–5); the title repudiates the very idolatry of the calf, exalting the LORD above all false gods.
μὴnotnegative particle (prohibitive, with aorist subjunctive)→ discourse linkage or contrastμή: the negative of prohibition; with ἐξολεθρεύσῃς forms the central petition of the prayer — 'do not destroy'.
ἐξολεθρεύσῃςdestroyAor Act Subj 2 Sg · ἐξολεθρεύωmain verb (prohibitive subjunctive: the central petition)→ aorist subjunctive of prohibition (do not destroy)ἐξολεθρεύω (aor. subj. ἐξολεθρεύσῃς): 'destroy utterly'; the key chapter-verb, here turned into a petition — μὴ ἐξολεθρεύσῃς ('do not destroy') directly counters the LORD's threatened ἐξολεθρεῦσαι (vv. 14, 25); the heart of Moses' intercession.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξολεθρεύσῃς→ object specificationλαός (acc. λαόν): 'people'; renders עַם; crucially 'YOUR people' (λαόν σου) — Moses gives back to the LORD the people the LORD had disowned as 'your people' to Moses (v.12); the possessive reclaims the covenant bond as the ground of mercy.
σουyourGenitivegenitive of possession (the LORD's people)→ relational specificationσύ (gen. σου): 'your'; the pivotal possessive — they are the LORD's OWN people, not Moses' (reversing v.12); the appeal rests on the LORD's ownership of and commitment to them.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with μερίδα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μερίδαportion / shareAccusativedirect object of ἐξολεθρεύσῃς (parallel to λαόν)→ object specificationμερίς (acc. μερίδα): 'portion / share / allotment'; renders נַחֲלָה / חֵלֶק; 'your portion' designates Israel as the LORD's own allotted inheritance (cf. Deut 32:9, 'the LORD's portion is his people'); the term deepens the appeal — to destroy Israel would be for the LORD to destroy his own inheritance.
σουyourGenitivegenitive of possession (the LORD's portion)→ relational specificationσύ (gen. σου): 'your'; the second possessive binding Israel to the LORD as his own portion.
ἣνwhom / whichAccusativerelative pronoun (object of ἐλυτρώσω)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; antecedent μερίδα; 'which you redeemed'.
ἐλυτρώσωyou redeemedAor Mid Indic 2 Sg · λυτρόωverb of relative clause (first ground of appeal)→ constative aorist (the act of redemption)λυτρόω (aor. mid. ἐλυτρώσω): 'redeem / ransom / set free'; renders פָּדָה / גָּאַל; the Exodus as the LORD's act of redemption; the verb of ransoming makes Israel the LORD's purchased possession — a further ground for sparing them; the redemption-motif anticipates NT λύτρωσις (Luke 1:68; Titus 2:14).
ἐνin / bypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by / with'; introduces the means of redemption — the LORD's great strength.
τῇtheDativearticle (with ἰσχύι)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχύιstrengthDativedative of means (with ἐλυτρώσω)→ sphere or referenceἰσχύς (dat. ἰσχύι): 'strength / might / power'; renders כֹּחַ / גֹּדֶל; the LORD's great strength as the means of the redemption — the appeal points to the LORD's own mighty investment in delivering Israel.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the strength is the LORD's own.
τῇtheDativearticle (with μεγάλῃ, attributive)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλῃgreatDativeattributive adjective (modifying ἰσχύι)→ sphere or referenceμέγας (dat. fem. μεγάλῃ): 'great'; 'your great strength' — the magnitude of the LORD's redeeming power is itself an argument: such an investment would not be thrown away by destroying the redeemed.
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες)→ participant referenceὅς (acc. pl. masc. οὕς): relative pronoun; antecedent λαόν/μερίδα (constructio ad sensum); 'whom you brought out'.
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause (second ground of appeal)→ constative aorist (the Exodus deliverance)ἐξάγω (aor. ἐξήγαγες): 'lead/bring out'; renders הוֹצֵאתָ; Moses pointedly ascribes the Exodus to the LORD ('whom YOU brought out'), correcting the LORD's earlier 'whom you [Moses] brought out' (v.12) — the deliverance was the LORD's own act, binding him to its outcome.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ + gen.: 'out of'; marks Egypt as the place of deliverance.
γῆςlandGenitiveobject of ἐκ (with Αἰγύπτου)→ relational specificationγῆ (gen. γῆς): 'land'; in γῆ Αἰγύπτου renders אֶרֶץ מִצְרַיִם.
Αἰγύπτουof EgyptGenitivegenitive of location (modifying γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the land of bondage from which Israel was redeemed.
ἐνbypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by'; reiterates the means of the Exodus — the LORD's great strength, mighty hand, uplifted arm.
τῇtheDativearticle (with ἰσχύι)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχύιstrengthDativedative of means (with ἐξήγαγες)→ sphere or referenceἰσχύς (dat. ἰσχύι): 'strength / might'; the first member of the triad of saving power (strength / hand / arm); the repetition (ἐν τῇ ἰσχύι σου τῇ μεγάλῃ, twice) intensifies the appeal to the LORD's mighty deliverance.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the strength is the LORD's own.
τῇtheDativearticle (with μεγάλῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλῃgreatDativeattributive adjective (modifying ἰσχύι)→ sphere or referenceμέγας (dat. fem. μεγάλῃ): 'great'; 'your great strength' — the first term of the Exodus power-triad.
καὶandcoordinate conjunction (linking the triad)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνbypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by'; introduces the second member of the triad — the mighty hand.
τῇtheDativearticle (with χειρί)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρίhandDativedative of means (second term of the power-triad)→ sphere or referenceχείρ (dat. χειρί): 'hand'; renders יָד; in ἐν χειρὶ κραταιᾷ ('by a mighty hand') a classic Deuteronomic idiom for the Exodus power (cf. Deut 4:34; 5:15; 7:8); the 'mighty hand' is metonymy for the LORD's irresistible saving might.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the hand is the LORD's own.
τῇtheDativearticle (with κραταιᾷ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
κραταιᾷmighty / strongDativeattributive adjective (modifying χειρί)→ sphere or referenceκραταιός (dat. fem. κραταιᾷ): 'mighty / strong / powerful'; renders חֲזָקָה; 'your mighty hand' — the second term of the Exodus power-triad, evoking the LORD's overwhelming strength against Egypt.
καὶandcoordinate conjunction (linking the triad)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνbypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by'; introduces the third member of the triad — the uplifted arm.
τῷtheDativearticle (with βραχίονι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίονίarmDativedative of means (third term of the power-triad)→ sphere or referenceβραχίων (dat. βραχίονι): 'arm'; renders זְרוֹעַ; in ἐν βραχίονι ὑψηλῷ ('by an uplifted arm') a classic Deuteronomic Exodus idiom (cf. Deut 4:34; 5:15; 26:8); the 'high/outstretched arm' is metonymy for the LORD's openly displayed saving power.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the arm is the LORD's own.
τῷtheDativearticle (with ὑψηλῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑψηλῷuplifted / highDativeattributive adjective (modifying βραχίονι)→ sphere or referenceὑψηλός (dat. ὑψηλῷ): 'high / lofty / uplifted'; renders רָמָה ('outstretched / high'); 'your uplifted arm' — the third term of the Exodus power-triad; the whole triad (great strength, mighty hand, uplifted arm) is the LORD's signature saving power, the very basis on which Moses pleads for the people's preservation.
27

μνήσθητι Αβρααμ καὶ Ισαακ καὶ Ιακωβ τῶν θεραπόντων σου οἷς ὤμοσας κατὰ σεαυτοῦ μὴ ἐπιβλέψῃς ἐπὶ τὴν σκληρότητα τοῦ λαοῦ τούτου καὶ τὰ ἀσεβήματα καὶ τὰ ἁμαρτήματα αὐτῶν

Remember Abraham and Isaac and Jacob, your servants, to whom you swore by yourself; do not look upon the stubbornness of this people, nor their impious acts and their sins.

The covenant-oath appeal: remember the fathers, overlook the sinμνήσθητι Αβρααμ καὶ Ισαακ καὶ Ιακωβ
v.27 grounds the prayer in the patriarchal oath: 'Remember Abraham, Isaac, and Jacob, your servants, to whom you swore by yourself (ὤμοσας κατὰ σεαυτοῦ).' The oath sworn 'by himself' (cf. Gen 22:16; Heb 6:13) binds the LORD's own honor. The paired petition μὴ ἐπιβλέψῃς ('do not look upon') asks the LORD to avert his eyes from the people's σκληρότης ('stubbornness'), ἀσεβήματα ('impieties'), and ἁμαρτήματα ('sins') — to set the fathers' covenant against the children's guilt.
Word-by-word analysis· 28 words
μνήσθητιrememberAor Pass Impv 2 Sg · μιμνῄσκομαιmain verb (imperative of appeal)→ aorist imperative (urgent petition: remember)μιμνῄσκομαι (aor. pass. impv. μνήσθητι): 'remember / call to mind'; renders זְכֹר; the same imperative used of Israel in v.7, now turned toward the LORD — Moses asks God to remember the patriarchal oath; covenant 'remembering' implies acting on the basis of prior commitment.
ΑβρααμAbrahamobject of μνήσθητι (indeclinable proper noun)→ participant identificationΑβρααμ: transliteration of אַבְרָהָם; indeclinable; the first patriarch, to whom the land was sworn (Gen 15; 22:16–18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacobject of μνήσθητι (indeclinable proper noun)→ participant identificationΙσαακ: transliteration of יִצְחָק; indeclinable; the second patriarch (Gen 26:3–4).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobobject of μνήσθητι (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable; the third patriarch (Gen 28:13–14; 35:11–12); the triad invokes the entire patriarchal covenant (cf. v.5).
τῶνtheGenitivearticle (with θεραπόντων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπόντωνservantsGenitivegenitive in apposition to the patriarchs→ relational specificationθεράπων (gen. pl. θεραπόντων): 'servant / attendant'; renders עֲבָדֶיךָ; a dignified term for the patriarchs as the LORD's honored servants (cf. its use for Moses, Num 12:7); the appeal honors them as faithful covenant-partners whose merit, unlike the present generation's, the LORD may regard.
σουyourGenitivegenitive of relationship (the LORD's servants)→ relational specificationσύ (gen. σου): 'your'; the patriarchs belong to the LORD as his servants.
οἷςto whomDativerelative pronoun (dative indirect object of ὤμοσας)→ participant reference or interestὅς (dat. pl. οἷς): relative pronoun; antecedent the patriarchs; 'to whom you swore'.
ὤμοσαςyou sworeAor Act Indic 2 Sg · ὀμνύωverb of relative clause→ constative aorist (the patriarchal oath)ὀμνύω (aor. ὤμοσας): 'swear'; renders נִשְׁבַּעְתָּ; the divine oath to the patriarchs; that the LORD swore it 'by himself' makes its fulfillment a matter of his own integrity (cf. v.5; Gen 22:16; Heb 6:13).
κατὰbypreposition + genitive (the one sworn by)→ spatial or relational framingκατά + gen.: 'by / against'; in ὀμνύω κατά ('swear by') marks the one in whose name the oath is taken — here the LORD himself.
σεαυτοῦyourselfGenitivereflexive object of κατά (the LORD swore by himself)→ relational specificationσεαυτοῦ: 'yourself'; reflexive pronoun; 'you swore by yourself' (ὤμοσας κατὰ σεαυτοῦ) renders נִשְׁבַּעְתָּ בָּךְ — since there is none greater, the LORD swears by his own being (Gen 22:16; Heb 6:13); this makes the oath maximally binding: the LORD's own existence and honor are pledged to its fulfillment.
μὴnotnegative particle (prohibitive, with aorist subjunctive)→ discourse linkage or contrastμή: the negative of prohibition; with ἐπιβλέψῃς forms the petition 'do not look upon'.
ἐπιβλέψῃςlook upon / regardAor Act Subj 2 Sg · ἐπιβλέπωmain verb (prohibitive subjunctive: second petition)→ aorist subjunctive of prohibition (do not gaze upon)ἐπιβλέπω (aor. subj. ἐπιβλέψῃς): 'look upon / regard / pay attention to'; renders פָּנָה אֶל ('turn toward'); Moses asks the LORD NOT to fix his gaze on the people's sin — to overlook it for the fathers' sake; the contrast is between looking at the patriarchal oath and looking at the children's guilt.
ἐπὶuponpreposition + accusative (object of the looking)→ spatial or relational framingἐπί + acc.: 'upon / at'; marks the people's stubbornness as the object the LORD is asked not to regard.
τὴνtheAccusativearticle (with σκληρότητα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκληρότηταstubbornness / hardnessAccusativeobject of ἐπί (first of three named faults)→ object specificationσκληρότης (acc. σκληρότητα): 'hardness / stubbornness'; from σκληρός ('hard'); cognate with σκληροτράχηλος (vv. 6, 13); renders קְשִׁי ('stubbornness'); the people's obstinacy — the very fault that grounds the anti-merit verdict — is what Moses asks the LORD to overlook.
τοῦof theGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of possession (whose stubbornness)→ relational specificationλαός (gen. λαοῦ): 'people'; renders עַם; 'this people' — note the demonstrative's note of distance, but Moses still pleads for them.
τούτουthisGenitivedemonstrative adjective (modifying λαοῦ)→ relational specificationοὗτος (gen. τούτου): 'this'; 'this people', echoing the LORD's own phrase (v.13).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ἀσεβήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσεβήματαimpious actsAccusativeobject of ἐπί (second named fault)→ object specificationἀσέβημα (acc. pl. ἀσεβήματα): 'act of impiety / ungodly deed'; from ἀσεβέω ('be impious'); cognate with ἀσέβεια (vv. 4, 5, used of the nations); striking that the same root now describes Israel — their impieties match the nations' wickedness, underscoring that they too deserve judgment and survive only by intercession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ἁμαρτήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτήματαsinsAccusativeobject of ἐπί (third named fault)→ object specificationἁμάρτημα (acc. pl. ἁμαρτήματα): 'sin / offense / failing'; the concrete deed of sin (as distinct from the abstract ἁμαρτία); renders חַטֹּאתָם; the triad stubbornness / impieties / sins names the full catalogue of guilt Moses asks the LORD to overlook for the fathers' sake.
αὐτῶνtheirGenitivegenitive of possession (the people's sins)→ relational specificationαὐτός (gen. pl. αὐτῶν): 'their'; the sins belong to the people for whom Moses intercedes.
28

μὴ εἴπωσιν οἱ κατοικοῦντες τὴν γῆν ὅθεν ἐξήγαγες ἡμᾶς ἐκεῖθεν λέγοντες παρὰ τὸ μὴ δύνασθαι κύριον εἰσαγαγεῖν αὐτοὺς εἰς τὴν γῆν ἣν εἶπεν αὐτοῖς καὶ παρὰ τὸ μισῆσαι αὐτοὺς ἐξήγαγεν αὐτοὺς ἀποκτεῖναι ἐν τῇ ἐρήμῳ

Lest the inhabitants of the land from which you brought us out should say, 'Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he brought them out to kill them in the wilderness.'

The divine-reputation appeal: lest the nations blasphemeμὴ εἴπωσιν οἱ κατοικοῦντες τὴν γῆν
v.28 is the climactic argument: the appeal to the LORD's own reputation among the nations. If Israel is destroyed, the Egyptians (or the watching nations) will conclude either that the LORD was unable (παρὰ τὸ μὴ δύνασθαι κύριον) to bring them in, or that he hated them and brought them out only to kill them. Both slanders impugn the LORD's power and character. The argument turns the prayer outward — the issue is no longer Israel's worth but the vindication of God's name (cf. Exod 32:12; Num 14:13–16; Ezek 36:22–23).
Word-by-word analysis· 35 words
μὴlest / notnegative particle (introducing a clause of apprehension/prohibition)→ discourse linkage or contrastμή: here introducing a negative purpose/apprehension clause ('lest they say'); with the subjunctive εἴπωσιν expresses the danger to be averted — the nations' blasphemy.
εἴπωσινthey should sayAor Act Subj 3 Pl · λέγωmain verb (subjunctive of apprehension)→ aorist subjunctive (the feared utterance)λέγω (aor. subj. εἴπωσιν): 'say'; the subjunctive after μή expresses the outcome to be prevented — that the nations would draw a blasphemous conclusion from Israel's destruction.
οἱtheNominativearticle (with the participle κατοικοῦντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
κατοικοῦντεςinhabitants / dwellersPres Act Ptcp Nom Pl Masc · κατοικέωsubstantized participle (subject of εἴπωσιν)→ durative present participle (those continually dwelling)κατοικέω (pres. ptcp. κατοικοῦντες): 'dwell / inhabit'; renders יֹשְׁבֵי; the substantized participle 'the inhabitants' — the Egyptians (the land from which Israel was brought out), whose potential slander on the LORD's power is the concern.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κατοικοῦντες (the land inhabited)→ object specificationγῆ (acc. γῆν): 'land'; renders אֶרֶץ; the land of Egypt, whose inhabitants would witness Israel's fate.
ὅθενfrom whichrelative adverb of place (source)→ clausal contributionὅθεν: 'from where / whence'; relative adverb; introduces the relative clause identifying the land as the place from which Israel was brought out.
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause→ constative aorist (the Exodus)ἐξάγω (aor. ἐξήγαγες): 'lead/bring out'; renders הוֹצֵאתָ; again the LORD as the agent of the Exodus ('YOU brought us out'); the Egyptians know it was the LORD's doing, so Israel's destruction would reflect on him.
ἡμᾶςusAccusativedirect object of ἐξήγαγες→ participant referenceἐγώ (acc. pl. ἡμᾶς): 'us'; Moses identifies himself with the people ('brought US out'), interceding from within the community.
ἐκεῖθενfrom thereadverb of place (resumptive, with ὅθεν)→ clausal contributionἐκεῖθεν: 'from there / thence'; the resumptive adverb (pleonastic with ὅθεν) is a Hebraizing redundancy (rendering מִשָּׁם after אֲשֶׁר), emphasizing the place of departure.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple introducing direct speech (the feared slander)→ durative present participle (manner of the saying)λέγω (ptcp. λέγοντες): 'saying'; introduces the content of the nations' feared slander against the LORD.
παρὰbecause ofpreposition + articular infinitive (causal: 'because of')→ spatial or relational framingπαρά + acc. (with articular infinitive): 'because of / on account of'; παρὰ τὸ μὴ δύνασθαι ('because of the not being able') is a causal construction — the slander's first horn: divine inability.
τὸtheAccusativearticle (with the infinitive δύνασθαι)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegative particle (with the articular infinitive)→ discourse linkage or contrastμή: the negative with the articular infinitive — 'the not being able'; the standard negation of infinitives.
δύνασθαιto be ablePres Mid Inf · δύναμαιarticular infinitive (in causal construction)→ durative present infinitive (the alleged inability)δύναμαι (pres. inf. δύνασθαι): 'be able / can'; renders יָכֹל; the first horn of the slander — that the LORD lacked the power to bring Israel in; the very suggestion the prayer aims to refute by sparing the people, vindicating divine omnipotence.
κύριονLORDAccusativeaccusative subject of the infinitive δύνασθαι→ object specificationκύριος (acc. κύριον): rendering of יהוה; the accusative subject of the infinitive — the LORD alleged to be unable; the appeal to the LORD's reputation is the prayer's strongest lever.
εἰσαγαγεῖνto bring inAor Act Inf · εἰσάγωcomplementary infinitive (with δύνασθαι)→ aorist infinitive (the bringing-in he allegedly could not do)εἰσάγω (aor. inf. εἰσαγαγεῖν): 'bring in / lead into'; renders הָבִיא; the action the LORD allegedly could not accomplish — bringing Israel into the promised land; destroying Israel would seem to prove this slander true.
αὐτοὺςthemAccusativedirect object of εἰσαγαγεῖν→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; Israel, whom the LORD allegedly could not bring in.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς + acc.: 'into'; marks the land as the goal of the bringing-in.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of εἰς (the promised land)→ object specificationγῆ (acc. γῆν): 'land'; renders אֶרֶץ; the promised land into which the LORD swore to bring them.
ἣνwhichAccusativerelative pronoun (object of εἶπεν)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; antecedent γῆν; 'the land which he promised'.
εἶπενhe promised / spoke ofAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist (the prior promise)λέγω (aor. εἶπεν): 'say / promise'; here 'spoke of / promised' (the land the LORD had pledged to give); the divine word of promise is at stake — its non-fulfillment would discredit the LORD.
αὐτοῖςto themDativedative indirect object of εἶπεν→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them'; Israel, the recipients of the land-promise.
καὶandcoordinate conjunction (introducing the second horn of the slander)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρὰbecause ofpreposition + articular infinitive (causal: second horn)→ spatial or relational framingπαρά + acc. (with articular infinitive): 'because of'; παρὰ τὸ μισῆσαι ('because of the hating') is the second horn of the slander — divine malice; the LORD is accused either of impotence or of hatred.
τὸtheAccusativearticle (with the infinitive μισῆσαι)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μισῆσαιto hate / hatingAor Act Inf · μισέωarticular infinitive (in causal construction)→ aorist infinitive (the alleged hatred)μισέω (aor. inf. μισῆσαι): 'hate / detest'; renders שִׂנְאָה; the second horn of the slander — that the LORD hated Israel and freed them only to slaughter them; a monstrous distortion of the Exodus love that the prayer seeks to refute.
αὐτοὺςthemAccusativeaccusative object of μισῆσαι (those allegedly hated)→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; Israel, whom the LORD is slanderously said to hate.
ἐξήγαγενhe brought outAor Act Indic 3 Sg · ἐξάγωmain verb of the quoted slander→ constative aorist (within the slander)ἐξάγω (aor. ἐξήγαγεν): 'bring out'; within the slander the Exodus is twisted into an act of malice — 'he brought them out to kill them'; the perversion of the redemption-narrative is what makes the slander so intolerable to the LORD's honor.
αὐτοὺςthemAccusativedirect object of ἐξήγαγεν→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; Israel, allegedly brought out for destruction.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose (the alleged malicious aim)→ aorist infinitive (the alleged purpose of the Exodus)ἀποκτείνω (aor. inf. ἀποκτεῖναι): 'kill / put to death'; renders הָרַג; the slander's climax — that the LORD's purpose in the Exodus was to kill Israel in the wilderness; the destruction of Israel would lend this blasphemy credibility, hence the appeal to spare them for the LORD's name's sake.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν + dat.: 'in'; locates the alleged killing in the wilderness.
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativeobject of ἐν (locative)→ sphere or referenceἔρημος (dat. ἐρήμῳ): 'wilderness / desert'; renders מִדְבָּר; the wilderness where Israel would perish if destroyed — the place that would seem to confirm the nations' slander; the geography itself becomes a witness in the appeal to the LORD's reputation.
29

καὶ οὗτοι λαός σου καὶ κλῆρός σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου ἐν τῇ ἰσχύι σου τῇ μεγάλῃ καὶ ἐν τῷ βραχίονί σου τῷ ὑψηλῷ

And these are your people and your inheritance, whom you brought out of the land of Egypt by your great strength and by your uplifted arm.

Closing affirmation of the prayer: they are the LORD's ownκαὶ οὗτοι λαός σου καὶ κλῆρός σου
v.29 closes the prayer and the chapter with the decisive affirmation: 'these are YOUR people and YOUR inheritance (λαός σου … κλῆρός σου).' The doubled possessive σου seals the appeal of v.26 — Israel belongs wholly to the LORD by redemption. The closing repetition of the Exodus power-formula (great strength, uplifted arm) returns the prayer to its bedrock: the LORD's own mighty act binds him to preserve what he has redeemed. The chapter ends not with Israel's worth but with the LORD's ownership — the perfect summary of its grace-not-merit theology.
Word-by-word analysis· 25 words
καὶandcoordinate conjunction (concluding the prayer)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοιtheseNominativedemonstrative subject (of the nominal clause)→ participant prominenceοὗτος (nom. pl. masc. οὗτοι): 'these'; the emphatic demonstrative subject — 'these (very people)' — presents Israel before the LORD as his own, the final ground of the appeal.
λαόςpeopleNominativepredicate nominative (of the nominal clause)→ participant prominenceλαός: 'people'; renders עַם; 'your people' — the climactic reclamation of the covenant bond (cf. v.26); they are the LORD's own people, not to be destroyed.
σουyourGenitivegenitive of possession (the LORD's people)→ relational specificationσύ (gen. σου): 'your'; the possessive seals the appeal — Israel belongs to the LORD.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κλῆρόςinheritance / lotNominativepredicate nominative (parallel to λαός)→ participant prominenceκλῆρος: 'lot / portion / inheritance'; renders נַחֲלָה; synonymous with μερίς (v.26); Israel as the LORD's allotted inheritance (cf. Deut 32:9); to destroy them would be for the LORD to destroy his own κλῆρος — the appeal's deepest logic.
σουyourGenitivegenitive of possession (the LORD's inheritance)→ relational specificationσύ (gen. σου): 'your'; the doubled possessive (λαός σου … κλῆρός σου) is the rhetorical climax — Israel is twice declared the LORD's own.
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες)→ participant referenceὅς (acc. pl. masc. οὕς): relative pronoun; antecedent λαός/κλῆρος; 'whom you brought out'.
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause→ constative aorist (the Exodus deliverance)ἐξάγω (aor. ἐξήγαγες): 'bring out'; renders הוֹצֵאתָ; the final reaffirmation that the LORD himself wrought the Exodus — the act that makes Israel his own and binds him to their preservation.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ + gen.: 'out of'; marks Egypt as the place of deliverance.
γῆςlandGenitiveobject of ἐκ (with Αἰγύπτου)→ relational specificationγῆ (gen. γῆς): 'land'; in γῆ Αἰγύπτου renders אֶרֶץ מִצְרַיִם.
Αἰγύπτουof EgyptGenitivegenitive of location (modifying γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the land of bondage from which Israel was redeemed.
ἐνbypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by'; reiterates the means of the Exodus — the LORD's great strength.
τῇtheDativearticle (with ἰσχύι)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχύιstrengthDativedative of means (with ἐξήγαγες)→ sphere or referenceἰσχύς (dat. ἰσχύι): 'strength / might'; renders כֹּחַ; 'your great strength' — the Exodus power-formula returns to close the prayer (cf. v.26), grounding the appeal in the LORD's own mighty deliverance.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the strength is the LORD's own.
τῇtheDativearticle (with μεγάλῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλῃgreatDativeattributive adjective (modifying ἰσχύι)→ sphere or referenceμέγας (dat. fem. μεγάλῃ): 'great'; 'your great strength' — the first term of the abbreviated power-formula (strength and arm) that closes the chapter.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνbypreposition + dative (instrumental)→ spatial or relational framingἐν + dat.: instrumental 'by'; introduces the second term — the uplifted arm.
τῷtheDativearticle (with βραχίονι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίονίarmDativedative of means (second term of the power-formula)→ sphere or referenceβραχίων (dat. βραχίονι): 'arm'; renders זְרוֹעַ; in ἐν βραχίονι ὑψηλῷ ('by an uplifted arm') the classic Exodus idiom (cf. v.26; Deut 4:34; 26:8); the outstretched arm of the LORD's saving power, the final image of the chapter.
σουyourGenitivegenitive of possession→ relational specificationσύ (gen. σου): 'your'; the arm is the LORD's own.
τῷtheDativearticle (with ὑψηλῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑψηλῷuplifted / highDativeattributive adjective (modifying βραχίονι)→ sphere or referenceὑψηλός (dat. ὑψηλῷ): 'high / lofty / uplifted'; renders רָמָה; 'your uplifted arm' — the chapter ends on the note of the LORD's openly displayed redeeming power, the bedrock guarantee that he will not destroy the people he has so mightily redeemed.