1
Ταῦτα τὰ ὀνόματα τῶν υἱῶν Ισραηλ τῶν εἰσπεπορευμένων εἰς Αἴγυπτον ἅμα Ιακωβ τῷ πατρὶ αὐτῶν, ἕκαστος πανοικίᾳ αὐτῶν εἰσήλθοσαν·
These are the names of the sons of Israel who had entered into Egypt together with Jacob their father; each one entered with his whole household.
The verse functions as the book's heading-sentence, echoing Gen 46:8 LXX (ταῦτα δὲ τὰ ὀνόματα τῶν υἱῶν Ισραηλ) and bridging directly from the close of Genesis with no narrative connective — the Hebrew opens אֵלֶּה without waw. The perfect participle εἰσπεπορευμένων frames the entry as a completed, historically settled fact; the appended πανοικίᾳ clause restates the collective entry in a Hebraizing resumptive construction.
Word-by-word analysis· 19 words
ΤαῦταtheseNominativedemonstrative pronoun — subject of the verbless clause→ participant referenceοὗτος, αὕτη, τοῦτο: 'this/these'; the neuter plural ταῦτα functions as the subject of the verbless predication, taking ὀνόματα as its predicate; the formula ταῦτα τὰ ὀνόματα ('these are the names of') directly calques the Hebrew inventory heading אֵלֶּה שְׁמוֹת, from which the book of Exodus draws its Hebrew name Shemot.
τὰtheNominativearticle with predicate nominative→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματαnamesNominativepredicate nominative / head of the inventory phrase→ participant prominenceὄνομα, -ατος, τό: 'name'; the plural ὀνόματα is the head noun of the inventory list that follows in vv.2–4. The Hebrew שְׁמוֹת (shemoth, 'names') provides the book its Hebrew title; the LXX translates rather than transliterates, then assigns the thematic title ΕΞΟΔΟΣ ('the going-out') for the Greek tradition based on the book's dominant narrative content.
τῶνof theGenitivearticle with genitive noun phrase→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of relationship (whose names these are)→ relational specificationυἱός, -οῦ, ὁ: 'son'; οἱ υἱοὶ Ισραηλ is the LXX's standard rendering of בְּנֵי יִשְׂרָאֵל, covering both the literal sons of Jacob listed in vv.2–4 and, by extension, the entire people of Israel as their descendants — the phrase governs the rest of the book.
ΙσραηλIsraelindeclinable proper noun — genitive by context following υἱῶν→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable in the LXX, appearing unchanged in all syntactic positions; the covenant name given to Jacob at Peniel (Gen 32:28); here it specifies the patriarch's covenant identity rather than his personal name Ιακωβ (which appears later in the verse for the individual).
τῶνtheGenitivearticle introducing the attributive participle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσπεπορευμένωνwho had enteredPerf Mid Ptc Gen Pl Masc · εἰσπορεύομαιattributive participle (modifying υἱῶν — identifying which sons: those who entered Egypt)→ perfect: completed entry with ongoing resultant state — they are in Egypt stillεἰσπορεύομαι: 'enter, come into'; a compound of εἰς + πορεύομαι; the perfect participle stresses that the entry is an accomplished historical fact whose result (residence in Egypt as an alien people) constitutes the present situation of the narrative; distinct from the aorist εἰσήλθοσαν at the end of the verse, which states the bare event.
εἰςintopreposition of direction governing accusative Αἴγυπτον→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition of direction governing accusative Αἴγυπτον.
ΑἴγυπτονEgyptAccusativeaccusative complement of εἰς→ object specificationΑἴγυπτος, -ου, ἡ: 'Egypt'; the standard LXX toponym for Hebrew מִצְרַיִם (Mitsraim), itself perhaps a Hebrew dual form reflecting the two kingdoms of Upper and Lower Egypt; the accusative with εἰς signals directional movement into a bounded territory.
ἅμαtogether withadverb of accompaniment (here functioning as improper preposition + dative Ιακωβ)→ spatial or relational framingἅμα: 'at the same time, together with'; in classical Greek usually an adverb; in the LXX and later Greek it can govern a dative (as here with Ιακωβ) in the sense of 'along with, in company with'; it calques Hebrew אֵת ('with') but adds a nuance of simultaneity, stressing that the sons' entry was concurrent with Jacob's own.
ΙακωβJacobindeclinable proper noun — dative by context as complement of ἅμα→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable in the LXX; the patriarch's personal birth-name used here alongside his covenant name Ισραηλ — the distinction reinforces that the inventory names literal sons of the historical patriarch Jacob, not just the later nation.
τῷtheDativearticle with dative noun in apposition to Ιακωβ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὶfatherDativedative appositive to Ιακωβ→ sphere or referenceπατήρ, πατρός, ὁ: 'father'; the apposition τῷ πατρὶ αὐτῶν clarifies that Jacob stands in direct paternal relation to those listed — these are his sons, not merely remote descendants — grounding the inventory in biological genealogy before it becomes a register of tribes.
αὐτῶνtheirGenitivegenitive of possession with πατρί→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with πατρί.
ἕκαστοςeach oneNominativedistributive pronoun — nominative resumptive subject of εἰσήλθοσαν→ participant referenceἕκαστος, -η, -ον: 'each, every one'; the distributive nominative resumes the subject of the following finite verb, specifying that each son entered as a distinct family unit — a Hebraizing resumptive construction calquing אִישׁ וּבֵיתוֹ ('each man and his household') and underlining that the entry was both collective and individually accounted for.
πανοικίᾳwith his whole householdDativedative of manner / attendant circumstance→ sphere or referenceπανοικία, -ας, ἡ: 'the whole household'; a compound of πᾶς + οἰκία, characteristically Hebraizing and used in the LXX and NT (Acts 16:34 cognate: πανοικεί) to render Hebrew בֵּיתוֹ ('his house/household'); the word emphasizes that not isolated individuals but whole extended family-clans descended to Egypt, a detail crucial to understanding the scale of the eventual people.
αὐτῶνtheirGenitivegenitive of possession with πανοικίᾳ→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with πανοικίᾳ.
εἰσήλθοσανthey enteredAor Act Indic 3 Pl · εἰσέρχομαιmain finite verb of the clause→ constative aorist (summarizing the whole event of entry as a single completed historical fact)εἰσέρχομαι: 'enter, come into'; εἰσήλθοσαν is the LXX/Hellenistic alternative 3pl form alongside Attic εἰσῆλθον; the aorist concludes the periodic sentence opening at Ταῦτα, and while it overlaps semantically with the perfect participle εἰσπεπορευμένων above, the repetition is a Hebraizing pleonasm underscoring the finality and completeness of the historical entry.
2
Ρουβην, Συμεων, Λευι, Ιουδας,
Reuben, Simeon, Levi, Judah,
Verses 2–4 constitute the name-list promised by ὀνόματα in v.1. They are connected by asyndeton (no conjunction between names), the natural Hebrew register for enumeration (cf. Gen 46:8–12 LXX). The order follows birth sequence for Leah's sons: Ρουβην (firstborn), Συμεων, Λευι, Ιουδας are the first four sons of Leah (Gen 29:32–35). The trailing comma after Ιουδας signals continuation into v.3.
Word-by-word analysis· 4 words
ΡουβηνReubenindeclinable proper noun — nominative by inventory context→ participant identificationΡουβην: transliteration of רְאוּבֵן (Re'uven); indeclinable in the LXX; Jacob's firstborn by Leah (Gen 29:32); the name is folk-etymologized in Gen 29:32 as 'see, a son!' (רְאוּ בֵּן); as firstborn he heads the tribal inventory, though he forfeited primogeniture (Gen 49:3–4).
ΣυμεωνSimeonindeclinable proper noun — nominative by inventory context→ participant identificationΣυμεων: transliteration of שִׁמְעוֹן (Shim'on); indeclinable; Leah's second son, derived from שָׁמַע ('hear') at Gen 29:33; the name reappears in the NT as a Greek spelling of the apostle Simon and of the righteous man in Luke 2:25.
ΛευιLeviindeclinable proper noun — nominative by inventory context→ participant identificationΛευι: transliteration of לֵוִי (Levi); indeclinable; Leah's third son, connected with לָוָה ('attach/join') in Gen 29:34; ancestral head of the priestly tribe that figures centrally throughout Exodus–Numbers; Moses himself is a Levite (Exod 2:1 LXX).
ΙουδαςJudahNominativenominative proper noun (declinable -ας stem) — list member→ participant prominenceΙουδας, -α, ὁ: unlike the other tribal names which the LXX treats as indeclinable transliterations, Ιουδας takes the Greek first-declension -ας ending; Leah's fourth son, connected with הוֹדָה ('praise') in Gen 29:35 LXX; ancestral head of the royal tribe (Gen 49:10) and of the line to David and beyond.
3
Ισσαχαρ, Ζαβουλων, Βενιαμιν,
Issachar, Zebulun, Benjamin,
Ισσαχαρ and Ζαβουλων are Leah's fifth and sixth sons, completing the Leah group. Βενιαμιν — Rachel's second son and Jacob's youngest — appears here rather than at the end of the list, consistent with the LXX tradition (Gen 46:19–21) of grouping Rachel's sons together before the concubine sons of v.4. The placement departs slightly from some Hebrew listings and reflects the LXX's editorial arrangement of the tribal genealogy.
Word-by-word analysis· 3 words
ΙσσαχαρIssacharindeclinable proper noun — nominative by inventory context→ participant identificationΙσσαχαρ: transliteration of יִשָּׂשכָר (Yissachar); indeclinable; Leah's fifth son (ninth of Jacob), connected with שָׂכָר ('reward/wages') in Gen 30:18; the tribe later settled in the fertile Jezreel valley of Galilee.
ΖαβουλωνZebulunindeclinable proper noun — nominative by inventory context→ participant identificationΖαβουλων: transliteration of זְבוּלוּן (Zevulun); indeclinable; Leah's sixth son, connected with זָבַל ('honor') in Gen 30:20; the tribe's territory in lower Galilee is prophetically named in Isa 9:1 and fulfilled in Matt 4:13–16.
ΒενιαμινBenjaminindeclinable proper noun — nominative by inventory context→ participant identificationΒενιαμιν: transliteration of בִּנְיָמִין (Binyamin); indeclinable; Rachel's second son and Jacob's youngest, named 'son of the right hand' or 'son of the south' (בֶּן יָמִין); his tribe will produce Saul, Israel's first king, and Paul the apostle (Rom 11:1; Phil 3:5).
4
Δαν καὶ Νεφθαλι, Γαδ καὶ Ασηρ.
Dan and Naphtali, Gad and Asher.
The list concludes with the four sons born to Jacob's two concubines: Δαν and Νεφθαλι (sons of Bilhah, Rachel's maid; Gen 30:1–8) are paired internally by καί, as are Γαδ and Ασηρ (sons of Zilpah, Leah's maid; Gen 30:9–13). The internal καί within each concubine pair distinguishes them from the asyndeton of the main list, giving a subtle rhetorical grouping by mother. The closing period after Ασηρ seals the inventory before the numerical summary of v.5.
Word-by-word analysis· 6 words
ΔανDanindeclinable proper noun — nominative by inventory context→ participant identificationΔαν: transliteration of דָּן (Dan); indeclinable; first son of Bilhah (Rachel's maid), fifth son of Jacob; name connected with דִּין ('judge') in Gen 30:6 ('God has judged/vindicated me'); the tribe's later territory was at the far north of Canaan (Judg 18).
καὶandcoordinating conjunction — pairing Bilhah's sons within their group→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΝεφθαλιNaphtaliindeclinable proper noun — nominative by inventory context→ participant identificationΝεφθαλι: transliteration of נַפְתָּלִי (Naftali); indeclinable; second son of Bilhah, sixth of Jacob; name connected with נָפְתָּלִי ('my wrestling') in Gen 30:8; the tribe's territory included the western shore of the Sea of Galilee (Isa 9:1; Matt 4:13).
ΓαδGadindeclinable proper noun — nominative by inventory context→ participant identificationΓαδ: transliteration of גָּד (Gad); indeclinable; first son of Zilpah (Leah's maid), seventh of Jacob; name connected with גַּד ('fortune/troop') in Gen 30:11; the tribe settled east of the Jordan in Transjordan (Num 32).
καὶandcoordinating conjunction — pairing Zilpah's sons within their group→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑσηρAsherindeclinable proper noun — nominative by inventory context→ participant identificationΑσηρ: transliteration of אָשֵׁר (Asher); indeclinable; second son of Zilpah, eighth of Jacob; name connected with אָשַׁר ('happy/blessed') in Gen 30:13 — 'Happy am I!'; the tribe occupied the northwestern coastal strip of Canaan, noted for olive oil and grain (Gen 49:20).
5
Ιωσηφ δὲ ἦν ἐν Αἰγύπτῳ. ἦσαν δὲ πᾶσαι ψυχαὶ ἐξ Ιακωβ πέντε καὶ ἑβδομήκοντα.
Joseph was already in Egypt. All the souls from Jacob were seventy-five.
The first sentence is a parenthetical note explaining why Joseph does not appear in the list of those who entered Egypt with Jacob — he was already there. The second sentence provides the LXX total of seventy-five souls, diverging from the MT's seventy (a celebrated textual crux; see text_note). The verse thus closes the register of v.1–4 with its authoritative count before the narrative moves to the next generation in v.6.
Word-by-word analysis· 14 words
ΙωσηφJosephindeclinable proper noun — nominative subject of ἦν→ participant identificationΙωσηφ: transliteration of יוֹסֵף (Yosef); indeclinable; eleventh son of Jacob, first of Rachel; his absence from the list of those who 'entered' Egypt is explained by his prior sale and rise to power (Gen 37–50); he is already the reason Israel is in Egypt at all.
δὲnow / butpostpositive connective (mild parenthetical contrast: Joseph, by contrast, was already there)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopulative verb — main verb of the parenthetical clause→ imperfect: ongoing state (Joseph's presence in Egypt was a continuing condition preceding the narrative)εἰμί: 'be, exist'; the imperfect ἦν describes Joseph's settled prior residence in Egypt as background to the entry-narrative, contrasting with the aorist εἰσήλθοσαν of v.1.
ἐνinpreposition of location governing dative Αἰγύπτῳ→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition of location governing dative Αἰγύπτῳ.
ΑἰγύπτῳEgyptDativedative complement of ἐν (location)→ sphere or referenceΑἴγυπτος, -ου, ἡ: 'Egypt'; dative singular of location.
ἦσανwere / there wereImpf Act Indic 3 Pl · εἰμίexistential copula — main verb of the counting sentence→ imperfect: existential state (the total souls constituted an ongoing demographic reality at the time of entry)εἰμί: existential use; ἦσαν here introduces the census-total in a construction common to LXX enumeration passages (cf. Gen 46:27 LXX ψυχαὶ δὲ πᾶσαι … ἑβδομήκοντα πέντε).
δὲand / nowpostpositive connective (introducing the summary clause)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσαιallNominativeadjective in predicate position (attributive to ψυχαί — total scope)→ participial qualificationπᾶς, πᾶσα, πᾶν: 'all, every, whole'; the feminine nominative plural agrees with ψυχαί; πᾶσαι ψυχαί renders Hebrew כָּל־נֶפֶשׁ ('every soul / the total of persons').
ψυχαὶsouls / personsNominativesubject of ἦσαν (census noun)→ participant prominenceψυχή, -ῆς, ἡ: 'soul, life, person'; in the LXX census register (cf. Gen 46:18, 22, 25, 26, 27) ψυχή renders Hebrew נֶפֶשׁ as a census unit meaning 'person/individual'; the usage is a Hebraism — classical Greek would say ἄνθρωποι; the number of ψυχαί is the crux: LXX reads 75 vs. MT's 70.
ἐξfrompreposition of origin / descent governing indeclinable Ιακωβ→ spatial or relational framingἐκ / ἐξ: 'from, out of'; here expressing genealogical origin — 'persons descended from / belonging to Jacob's line'; the preposition renders Hebrew לְ ('to/belonging to') in the census formula of Gen 46:26–27.
ΙακωβJacobindeclinable proper noun — genitive by context following ἐξ→ participant identificationΙακωβ: indeclinable; the ancestor from whom the seventy-five souls are reckoned; the LXX count of 75 includes Joseph's grandsons born in Egypt (Gen 46:20 LXX adds Machir and Gilead under Manasseh, and additional sons of Ephraim), bringing the total to 75 — the number cited by Stephen in Acts 7:14 against the MT's 70.
πέντεfivenumeral — part of compound number (75 = 70 + 5)→ measure or countπέντε: 'five'; the compound πέντε καὶ ἑβδομήκοντα ('five and seventy') = 75; this formula, listing the smaller number first then the decade, follows the LXX's standard numeral convention. The MT reads simply שִׁבְעִים ('seventy') in the parallel at Gen 46:27 and Exod 1:5, making this a major LXX–MT divergence flagged in Acts 7:14.
καὶandconjunction linking the two parts of the compound numeral→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑβδομήκονταseventynumeral — decade component of the compound number 75→ measure or countἑβδομήκοντα: 'seventy'; indeclinable numeral; together with πέντε gives the LXX total of 75 souls. The Samaritan Pentateuch also reads 75, suggesting the LXX reflects a Hebrew Vorlage tradition that included Joseph's Egyptian grandchildren in the count; Stephen's speech in Acts 7:14 follows this LXX reading.
6
ἐτελεύτησεν δὲ Ιωσηφ καὶ πάντες οἱ ἀδελφοὶ αὐτοῦ καὶ πάσα ἡ γενεὰ ἐκείνη.
And Joseph died, and all his brothers, and all that generation.
This verse marks the decisive generational break that separates the patriarchal era from the situation of an alien, leaderless people. The three-fold καί (Joseph, brothers, whole generation) has a cumulative, exhaustive force — every member of the protecting generation is gone. The verse parallels the death-notices of Gen 50:26 (Joseph) and sets the stage for the 'new king who did not know Joseph' in v.8. Its brevity in contrast with the elaborate patriarchal death scenes of Genesis is itself rhetorically significant.
Word-by-word analysis· 13 words
ἐτελεύτησενdiedAor Act Indic 3 Sg · τελευτάωmain verb — historical aorist opening the generational closure→ constative aorist (the whole event of death as a completed fact)τελευτάω: 'to end one's life, die'; a common LXX word for death (renders Hebrew וַיָּמָת / מוּת); the aorist ἐτελεύτησεν is the standard LXX death-report formula (cf. Gen 50:26 LXX καὶ ἐτελεύτησεν Ιωσηφ).
δὲand / nowpostpositive connective — narrative transition marking a new episode-phase→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙωσηφJosephindeclinable proper noun — nominative subject of ἐτελεύτησεν→ participant identificationΙωσηφ: indeclinable; his death closes the Genesis narrative and removes Israel's last powerful advocate at the Egyptian court; the detail that 'a new king did not know Joseph' (v.8) is only significant because Joseph is now gone.
καὶandcoordinating conjunction (adding the brothers to the death-notice)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντεςallNominativeadjective in substantive position — subject of implied ἐτελεύτησαν→ participial qualificationπᾶς, πᾶσα, πᾶν: 'all'; πάντες οἱ ἀδελφοί is a sweeping collective — every member of Joseph's generation of tribal heads is included in the death-notice.
οἱtheNominativearticle with nominative noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὶbrothersNominativesubject of the implied parallel verb (also died)→ participant prominenceἀδελφός, -οῦ, ὁ: 'brother'; the eleven other sons of Jacob who entered Egypt with him (vv.2–4); their collective death removes the last members of the founding generation.
αὐτοῦhisGenitivegenitive of relationship with ἀδελφοί→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship with ἀδελφοί.
καὶandcoordinating conjunction (adding the whole generation as the third and final member)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάσαall / wholeNominativeadjective (substantive-adjunct with γενεά — comprehensive scope)→ participial qualificationπᾶς: feminine singular agreeing with γενεά; 'all that generation' extends the death-notice beyond Joseph and the twelve brothers to every member of the founding generation — a totality marker that makes the break absolute.
ἡtheNominativearticle with nominative noun→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰgenerationNominativesubject of the implied parallel verb→ participant prominenceγενεά, -ᾶς, ἡ: 'generation, age'; renders Hebrew הַדּוֹר הַהוּא ('that generation'); the term covers the entire contemporaneous cohort who entered Egypt with Jacob — not just blood relatives but the whole age-group that knew the patriarchal era firsthand.
ἐκείνηthatNominativeattributive demonstrative adjective (retrospective: 'that generation' — the one named in vv.1–5)→ participial qualificationἐκεῖνος, -η, -ο: 'that'; the retrospective demonstrative points back to the generation enumerated in vv.1–5, marking them as now definitively past; the device is characteristically LXX narrative.
7
οἱ δὲ υἱοὶ Ισραηλ ηὐξήθησαν καὶ ἐπληθύνθησαν καὶ χυδαῖοι ἐγένοντο καὶ κατίσχυσαν σφόδρα σφόδρα, ἐπλήθυνεν δὲ ἡ γῆ αὐτούς.
But the sons of Israel increased and multiplied and swarmed and grew exceedingly, exceedingly strong, and the land filled with them.
Verse 7 is the theological hinge of the chapter's first panel: juxtaposed against the death-notice of v.6, it presents Israel's explosive growth as providential irony — the generation dies, but the people thrives beyond measure. The cascade of four verbs (ηὐξήθησαν … ἐπληθύνθησαν … χυδαῖοι ἐγένοντο … κατίσχυσαν) and the doubled σφόδρα σφόδρα consciously echo Gen 1:28 (the Adamic blessing) and Gen 12:2 (the Abrahamic promise), framing Israel's multiplication as covenant fulfillment. This very fulfillment then triggers Pharaoh's fear (v.9) — the blessing becomes the narrative precipitant of the oppression.
Word-by-word analysis· 19 words
οἱtheNominativearticle with nominative subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbut / nowpostpositive connective — mild adversative (contrast with the dying generation of v.6)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
υἱοὶsonsNominativesubject of the four verbs→ participant prominenceυἱός: οἱ υἱοὶ Ισραηλ; the phrase now refers to the next generation — the descendants of the twelve sons, the people of Israel as a whole — no longer the individual patriarchs.
ΙσραηλIsraelindeclinable proper noun — genitive by context→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun — genitive by context.
ηὐξήθησανincreased / grewAor Pass Indic 3 Pl · αὐξάνωfirst verb in the proliferation-cascade — main clause→ constative aorist (the growth seen as a total accomplished development over time)αὐξάνω: 'grow, increase'; the passive ηὐξήθησαν ('they were caused to grow / they grew') renders Hebrew וַיִּפְרוּ ('and they were fruitful'); it deliberately echoes Gen 1:28 LXX αὐξάνεσθε καὶ πληθύνεσθε (the creation mandate) and Gen 26:13; the divine passive may imply God is the hidden agent of growth.
καὶandcoordinating conjunction (chaining the proliferation verbs — καί-parataxis Hebraism)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπληθύνθησανmultipliedAor Pass Indic 3 Pl · πληθύνωsecond verb in the proliferation-cascade→ constative aoristπληθύνω: 'multiply, increase in number'; the passive ἐπληθύνθησαν renders Hebrew וַיִּרְבּוּ ('and they multiplied'); it directly echoes Gen 1:28 LXX πληθύνεσθε and appears in the Abrahamic promise (Gen 17:2, 20); together with ηὐξήθησαν it frames the growth as fulfillment of the double blessing.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χυδαῖοιswarming / teemingNominativepredicate adjective with ἐγένοντο — characterizing the mode of proliferation→ participant prominenceχυδαῖος, -α, -ον: 'poured out, swarming, teeming'; a rare word in the LXX, here rendering Hebrew וַיִּשְׁרְצוּ ('and they swarmed,' from שָׁרַץ, the verb used of teeming creatures in Gen 1:20–21); the word evokes uncontrolled, creaturely abundance — Israel is figured as filling the land the way water-creatures fill the sea, a vivid and slightly unsettling image of organic proliferation.
ἐγένοντοbecameAor Mid Indic 3 Pl · γίνομαιthird verb in the cascade — copula with predicate adjective χυδαῖοι→ constative aoristγίνομαι: 'become, come to be'; with the predicate adjective χυδαῖοι it describes the character or mode of their proliferation rather than merely its quantity — they did not just multiply, they swarmed.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατίσχυσανgrew very strong / prevailedAor Act Indic 3 Pl · κατισχύωfourth verb in the cascade — climactic statement of Israel's power→ constative aoristκατισχύω: 'prevail, become very strong, overpower'; a compound of κατά (intensive) + ἰσχύω; renders Hebrew וַיַּעַצְמוּ ('and they became mighty'); the word carries a connotation of growing to a point of dominance, which is precisely what Pharaoh fears (v.9: ἰσχύει ὑπὲρ ἡμᾶς).
σφόδραexceedinglyadverb of degree — first of the doubled intensive→ clausal contributionσφόδρα: 'very much, exceedingly'; a standard LXX intensifier rendering Hebrew מְאֹד; its doubling here (σφόδρα σφόδρα) is a Hebraism calquing the rare מְאֹד מְאֹד, which appears only in heightened narrative moments.
σφόδραexceedinglyadverb of degree — second of the doubled intensive (superlative Hebraism)→ clausal contributionThe doubled σφόδρα σφόδρα is the LXX's calque of Hebrew מְאֹד מְאֹד ('exceedingly, exceedingly'), a rare superlative repetition that conveys a degree of proliferation beyond normal description — Israel's growth is presented as surpassing ordinary human enumeration.
ἐπλήθυνενmultiplied / was filledAor Act Indic 3 Sg · πληθύνωmain verb of the closing summary clause (subject: ἡ γῆ)→ constative aoristπληθύνω: here in the active with ἡ γῆ as subject and αὐτούς as object — 'the land multiplied them' or 'the land filled with them'; it renders Hebrew וַתִּמָּלֵא הָאָרֶץ אֹתָם ('the land was filled with them'), a construction that personifies the land as the vehicle of divine blessing.
δὲand / nowpostpositive connective — introduces the closing summary clause→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle with nominative subject→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆland / earthNominativesubject of ἐπλήθυνεν→ participant prominenceγῆ, γῆς, ἡ: 'earth, land, country'; here specifically the land of Egypt (ἡ γῆ Αἰγύπτου by context); personified as the agent of demographic multiplication — the land itself 'multiplied' Israel upon it.
αὐτούςthemAccusativeaccusative direct object of ἐπλήθυνεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐπλήθυνεν.
8
ἀνέστη δὲ βασιλεὺς ἕτερος ἐπ᾿ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ιωσηφ.
Now there arose a different king over Egypt, who did not know Joseph.
Verse 8 is the pivot that opens the oppression narrative; the concise relative clause ὃς οὐκ ᾔδει τὸν Ιωσηφ carries the entire theological weight — the new king's ignorance of Joseph means Israel's protection is gone. Stephen quotes this verse nearly verbatim in Acts 7:18 (ἄχρι οὗ ἀνέστη βασιλεὺς ἕτερος ἐπ᾿ Αἴγυπτον ὃς οὐκ ᾔδει τὸν Ιωσηφ), making it a key NT citation of the LXX Exodus text. The verb ᾔδει (pluperfect of οἶδα functioning as an imperfect) denotes not mere factual ignorance but the absence of the relational knowledge (יָדַע) that would have guaranteed loyalty.
Word-by-word analysis· 11 words
ἀνέστηarose / came to powerAor Act Indic 3 Sg · ἀνίστημιmain verb — historical aorist opening the new episode→ ingressive aorist (coming to power as the entry into a new state)ἀνίστημι: 'rise up, stand up, come to power'; in narrative contexts of rulers the verb denotes ascending to the throne (cf. 1 Kgs 2:12 LXX); it renders Hebrew וַיָּקָם ('and there arose'); the ingressive force marks the beginning of a new reign that will define Israel's fate for generations.
δὲnow / andpostpositive connective — narrative transition to new episode→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
βασιλεὺςkingNominativesubject of ἀνέστη→ participant prominenceβασιλεύς, -έως, ὁ: 'king'; the anarthrous βασιλεύς ἕτερος ('a different / another king') emphasizes the break in continuity — this is a new dynasty or new political configuration, not a successor king in an ongoing relationship with Joseph's memory.
ἕτεροςanother / differentNominativeattributive adjective with βασιλεύς (qualitative: a king of a different kind from what went before)→ participial qualificationἕτερος, -α, -ον: 'another, different (in kind)'; distinguished from ἄλλος ('another of the same kind'); ἕτερος here implies not merely succession but a qualitative rupture — a king who represents a different orientation toward Israel entirely; the word is preserved in Acts 7:18.
ἐπ᾿overpreposition of authority / rule governing accusative Αἴγυπτον→ spatial or relational framingἐπί + accusative: 'over, upon'; in regal contexts ἐπί + accusative denotes sovereignty over a territory (cf. ἐπὶ πᾶσαν τὴν Αἴγυπτον, Gen 41:41 LXX); renders Hebrew עַל־מִצְרַיִם.
ΑἴγυπτονEgyptAccusativeaccusative complement of ἐπί (the realm over which he rules)→ object specificationΑἴγυπτος: accusative singular; Egypt as the domain of the new king's sovereignty.
ὃςwhoNominativerelative pronoun — nominative subject of the relative clause (antecedent: βασιλεύς)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the clause ὃς οὐκ ᾔδει τὸν Ιωσηφ is the narrative's entire explanation for the catastrophe that follows — the new king's non-knowledge of Joseph is the theological hinge of the chapter.
οὐκnotnegation particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ᾔδειknewPluperfect Act Indic 3 Sg (functioning as Imperfect) · οἶδαverb of the relative clause — imperfect in sense (ongoing ignorance)→ imperfect-equivalent: ongoing state of not knowingοἶδα: 'know' (perfect-system verb with present meaning); the pluperfect ᾔδει functions as an imperfect, describing a continuous state of unknowing. The verb renders Hebrew לֹא יָדַע ('did not know'), where יָדַע connotes not merely factual awareness but relational acknowledgment — the new king refuses to honor the covenant obligation that Joseph's history created. This clause is quoted verbatim in Acts 7:18.
τὸνtheAccusativearticle with accusative direct object→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωσηφJosephindeclinable proper noun — accusative by context as direct object of ᾔδει→ participant identificationΙωσηφ: indeclinable; the definite article τὸν signals that Ιωσηφ is a known referent — the Joseph of the Genesis narrative whose saving role was well established — making the new king's 'not knowing' all the more pointed: he is choosing not to acknowledge a history that favors Israel.
9
εἶπεν δὲ τῷ ἔθνει αὐτοῦ Ἰδοὺ τὸ γένος τῶν υἱῶν Ισραηλ μέγα πλῆθος καὶ ἰσχύει ὑπὲρ ἡμᾶς·
And he said to his people: 'Behold, the race of the sons of Israel is a great multitude and is stronger than us.'
Pharaoh addresses his own people (τῷ ἔθνει αὐτοῦ), framing Israel as a demographic and military threat. The exclamation Ἰδοὺ ('behold!') functions as an attention-commanding device that calques Hebrew הִנֵּה, drawing the audience's focus to the observed danger. The combination μέγα πλῆθος καὶ ἰσχύει ('a great multitude and is stronger') builds from quantity to power, expressing Pharaoh's double fear: Israel's numbers and their force together threaten Egyptian hegemony. The verse sets up the deliberative of v.10.
Word-by-word analysis· 17 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb — speech-introducing formula→ constative aoristλέγω: 'say, speak'; the aorist εἶπεν is the LXX's standard speech-introduction verb (calquing וַיֹּאמֶר); the subject is Pharaoh, carried over from v.8.
δὲand / nowpostpositive narrative connective→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle with indirect object→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνειnation / peopleDativedative indirect object of εἶπεν (addressee)→ sphere or referenceἔθνος, -ους, τό: 'nation, people, ethnic group'; here Pharaoh addresses his own Egyptian nation (αὐτοῦ), distinguishing them from Israel (οἱ υἱοὶ Ισραηλ); in the LXX ἔθνος most often renders Hebrew גּוֹי and can bear a slightly deprecatory edge when contrasted with λαός (the covenant people).
αὐτοῦhisGenitivegenitive of possession with ἔθνει→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with ἔθνει.
Ἰδοὺbehold / lookattention-commanding interjection (Hebraism calquing הִנֵּה)→ participant identificationἰδού: a frozen imperative of ὁράω used as a presentative particle; in the LXX it consistently renders Hebrew הִנֵּה ('behold, look'); it commands the audience's attention to what follows, presenting the observation as urgent and demanding response.
τὸtheNominativearticle with nominative subject→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένοςrace / people / kinNominativesubject of the verbless predication (γένος … μέγα πλῆθος)→ participant prominenceγένος, -ους, τό: 'race, birth-kin, people of common descent'; renders Hebrew עַם ('people') in some traditions; Pharaoh's use of γένος rather than λαός or ἔθνος frames Israel in ethnic/genealogical terms — a racially defined threat.
τῶνof theGenitivearticle with genitive noun phrase→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of identity / epexegetic genitive with γένος→ relational specificationυἱός: the genitive τῶν υἱῶν Ισραηλ identifies whose γένος this is, specifying the people by their patriarchal descent.
ΙσραηλIsraelindeclinable proper noun — genitive by context→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun — genitive by context.
μέγαgreat / largeNominativepredicate adjective with πλῆθος (nominal predication)→ participant prominenceμέγας, μεγάλη, μέγα: 'great, large'; the neuter agrees with πλῆθος; μέγα πλῆθος ('a great multitude') is a standard LXX formula for overwhelming numbers (cf. Num 11:21; 1 Kgs 3:8).
πλῆθοςmultitude / crowdNominativepredicate nominative (subject complement: 'is a great multitude')→ participant prominenceπλῆθος, -ους, τό: 'multitude, great number'; renders Hebrew רַב ('many, numerous'); the word picks up the multiplication theme of v.7 (ηὐξήθησαν, ἐπληθύνθησαν) and confirms that Israel's growth has indeed become visible and alarming to Pharaoh.
καὶandcoordinating conjunction (adding the second predication: strength)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰσχύειis stronger / prevailsPres Act Indic 3 Sg · ἰσχύωmain verb of the second predication→ gnomic / stative present (describing Israel's characteristic power as an ongoing reality)ἰσχύω: 'be strong, have power, prevail'; the present tense describes the ongoing condition Pharaoh observes; the verb echoes κατίσχυσαν of v.7 — Israel's prevailing strength (κατισχύω) is now confirmed by the enemy's own admission (ἰσχύει ὑπὲρ ἡμᾶς).
ὑπὲρabove / more thanpreposition expressing comparative superiority (ὑπὲρ + accusative = 'beyond, more than')→ spatial or relational framingὑπέρ + accusative: 'above, beyond, more than'; in comparative constructions (as here) it can replace the genitive of comparison; 'is stronger than us' — Pharaoh's admission that Israel's power exceeds Egypt's is the premise for all subsequent policy.
ἡμᾶςusAccusativeaccusative complement of ὑπέρ (comparative reference: Israel stronger than Egypt)→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as accusative complement of ὑπέρ (comparative reference: Israel stronger than Egypt).
10
δεῦτε οὖν κατασοφισώμεθα αὐτοὺς μή ποτε πληθυνθῶσιν καί, ἡνίκα ἂν συμβῇ ἡμῖν πόλεμος, προστεθήσονται καὶ οὗτοι πρὸς τοὺς ὑπεναντίους καὶ ἐκπολεμήσαντες ἡμᾶς ἐξελεύσονται ἐκ τῆς γῆς.
Come then, let us deal shrewdly against them, lest they multiply and — whenever war befalls us — these too join our enemies and, having conquered us, go out from the land.
Verse 10 is Pharaoh's deliberative proposal, marked by the hortatory δεῦτε οὖν ('come then') and the rare verb κατασοφισώμεθα ('let us deal shrewdly against them'), the key word of the oppression narrative. The μή ποτε clause expresses Pharaoh's fear: uncontrolled multiplication will make Israel a military fifth column in wartime. The irony the narrative will drive home is that the σοφία Pharaoh deploys against Israel will be confounded by the divine wisdom that stands behind Israel's multiplication — cf. Acts 7:19 (κατασοφισάμενος).
Word-by-word analysis· 26 words
δεῦτεcome! / come now!Pres Act Impv 2 Pl · δεῦροimperative call to action (hortatory introduction)→ imperative of summonsδεῦτε: plural imperative of δεῦρο ('come here'); a call to attention and collective action; renders Hebrew הָבָה ('come! / let us'); in the LXX δεῦτε frequently introduces a collective deliberative proposal (cf. Gen 11:3, 4, 7 LXX at the Tower of Babel — the structural parallel is pointed: as at Babel, a corporate human scheme is launched against a divinely blessed proliferation).
οὖνtherefore / theninferential conjunction (drawing the policy conclusion from the threat assessment of v.9)→ discourse linkage or contrastοὖν: 'therefore, then, so'; postpositive in classical but here placed third after δεῦτε; it marks Pharaoh's proposal as a logical inference from the observed threat — 'since they are stronger than us, therefore we must outwit them.'
κατασοφισώμεθαlet us deal shrewdly against / outwitAor Mid Subj 1 Pl · κατασοφίζομαιhortatory subjunctive — the chapter's key policy verb→ hortatory subjunctive (first-person plural urging collective action)κατασοφίζομαι: 'to deal shrewdly/cunningly against, to outwit to someone's harm'; a compound of κατά (against, to the detriment of) + σοφίζω (act wisely/cleverly); renders Hebrew נִתְחַכְּמָה (from חָכַם, 'be wise'); the verb turns σοφία — normally a virtue — into an instrument of oppression. It is cited in Acts 7:19 (κατασοφισάμενος τὸ γένος ἡμῶν), making it a key LXX term preserved in the NT critique of Pharaoh.
αὐτοὺςthemAccusativeaccusative direct object of κατασοφισώμεθα→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of κατασοφισώμεθα.
μήlest / notnegative particle introducing the purpose/fear clause→ discourse linkage or contrastμή: meaning 'lest'; conjunction or particle linking this unit with the surrounding discourse.
ποτεat any time / everindefinite temporal particle (with μή: 'lest at any time')→ discourse linkage or contrastμή ποτε: 'lest at any time, for fear that'; a fear/purpose construction introducing the negative consequence Pharaoh seeks to prevent; renders Hebrew פֶּן ('lest').
πληθυνθῶσινthey multiplyAor Pass Subj 3 Pl · πληθύνωverb in the μή ποτε fear-clause (subjunctive after purpose negative)→ aorist: viewed as a single feared outcomeπληθύνω: the same verb as in v.7 (ἐπληθύνθησαν); Pharaoh's policy is explicitly aimed at preventing what v.7 has narrated as divinely ordained — he is trying to undo the creation/Abrahamic blessing; the subjunctive expresses uncertain but feared possibility.
καίandcoordinating conjunction (introducing the second feared scenario)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡνίκαwhen / whenevertemporal conjunction (ἡνίκα ἂν = 'whenever' — indefinite future temporal clause)→ discourse linkage or contrastἡνίκα: 'when, at the time when'; with ἄν it forms an indefinite temporal construction equivalent to 'whenever'; a characteristic LXX usage rendering Hebrew כִּי ('when/if').
ἂν(modal particle)modal particle making the temporal clause indefinite/conditional→ discourse linkage or contrastἂν: meaning '(modal particle)'; conjunction or particle linking this unit with the surrounding discourse.
συμβῇbefalls / happensAor Act Subj 3 Sg · συμβαίνωverb of the temporal clause (subjunctive with ἂν = indefinite future)→ aorist: single contingent eventσυμβαίνω: 'happen, come about, befall'; renders Hebrew קָרָה ('happen, chance'); the verb presents war not as a certainty but as a contingency — Pharaoh's fear is prospective and strategic.
ἡμῖνto usDativedative of disadvantage with συμβῇ ('war befalls us')→ participant reference or interestἡμῖν: meaning 'to us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage with συμβῇ ('war befalls us').
πόλεμοςwarNominativesubject of συμβῇ→ participant prominenceπόλεμος, -ου, ὁ: 'war, battle, conflict'; the anarthrous noun is generic ('war' as an eventuality); Pharaoh's fear that Israel would defect to Egypt's enemies in wartime is a classic ancient security concern about internal alien populations.
προστεθήσονταιwill be added to / will joinFut Pass Indic 3 Pl · προστίθημιapodosis of the conditional (future indicative: what will happen if war comes)→ predictive future (Pharaoh's feared outcome stated as a certainty once the condition obtains)προστίθημι: 'add to, attach to, join'; the passive προστεθήσονται ('will be added/joined') renders Hebrew וְנוֹסַף ('and [they] will be joined'); the idiom 'join to the enemies' describes military defection or alliance — Israel going over to Egypt's enemies.
καὶalsoadverbial καί (emphatic: 'these too,' intensifying the threat)→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοιtheseNominativedemonstrative pronoun — subject of the apodosis (referring contemptuously to Israel)→ participant referenceοὗτος: the demonstrative is used with a slightly contemptuous or distancing force — 'these [people here in our midst]'; it identifies Israel as the specific group that will defect.
πρὸςtoward / againstpreposition of direction (joining toward the enemy side)→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition of direction (joining toward the enemy side).
τοὺςtheAccusativearticle with accusative noun→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίουςenemies / adversariesAccusativeaccusative complement of πρὸς (those to whom Israel would defect)→ object specificationὑπεναντίος, -α, -ον: 'opposed, hostile, enemy'; a strong compound of ὑπό + ἐναντίος; renders Hebrew צָר ('adversary/enemy'); describes Egypt's military opponents, those to whose side Pharaoh fears Israel would defect in wartime.
καὶandcoordinating conjunction (adding the final feared outcome)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκπολεμήσαντεςhaving conquered / having made war againstAor Act Ptc Nom Pl Masc · ἐκπολεμέωcircumstantial aorist participle (attendant circumstance: 'after they have made war against us')→ aorist: the conquest is seen as the prior completed action before the departureἐκπολεμέω: 'make war against to the point of conquest, drive out by war'; a compound of ἐκ + πολεμέω, rare in classical Greek but used in the LXX; renders Hebrew וְנִלְחַם בָּנוּ ('and fought against us'); the ἐκ- prefix implies thorough, driving-out warfare.
ἡμᾶςusAccusativeaccusative object of ἐκπολεμήσαντες→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐκπολεμήσαντες.
ἐξελεύσονταιthey will go out / departFut Mid Indic 3 Pl · ἐξέρχομαιmain verb of the final apodosis clause→ predictive futureἐξέρχομαι: 'go out, depart'; the verb used of the Exodus itself (cf. Exod 3:21; 12:41 LXX); the supreme irony of the narrative is that the very Exodus Pharaoh fears and tries to prevent is the one God will accomplish — Pharaoh's fear is prophetically accurate even as his counter-strategy is futile.
ἐκfrom / out ofpreposition of separation governing genitive γῆς→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition of separation governing genitive γῆς.
τῆςtheGenitivearticle with genitive noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive complement of ἐκ (land of Egypt — left implied)→ relational specificationγῆ: 'land'; ἐκ τῆς γῆς refers to the land of Egypt — Israel's departure from Egypt is precisely what v.10 fears and what the book of Exodus will accomplish; the narrative drives toward the fulfillment of Pharaoh's worst-case scenario.
11
καὶ ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων, ἵνα κακώσωσιν αὐτοὺς ἐν τοῖς ἔργοις· καὶ ᾠκοδόμησαν πόλεις ὀχυρὰς τῷ Φαραω τήν τε Πιθωμ καὶ Ραμεσση καὶ Ων, ἥ ἐστιν Ἡλίου πόλις.
And he set over them taskmasters of the works, that they might afflict them with the labors; and they built fortified cities for Pharaoh: both Pithom and Ramesses and On, which is the City of the Sun.
Verse 11 moves from deliberation (v.10) to action: Pharaoh implements his shrewdness with forced labor. The LXX introduces a significant plus over the MT: where the MT names two store-cities (Pithom and Ramesses), the LXX adds a third — Ων ἥ ἐστιν Ἡλίου πόλις ('On, which is Heliopolis'), identified by the explanatory gloss as the city of the sun-god Ra. This is a celebrated LXX expansion with no Hebrew counterpart, likely reflecting Alexandrian-Egyptian scribal knowledge that associated the construction projects with the sacred precinct of Ra at Heliopolis. The relative clause ἥ ἐστιν Ἡλίου πόλις is the LXX translator's own explanatory note.
Word-by-word analysis· 29 words
καὶandnarrative sequential conjunction (καί-parataxis Hebraism: וַ-consecutive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέστησενappointed / set overAor Act Indic 3 Sg · ἐφίστημιmain verb — Pharaoh's administrative action→ constative aoristἐφίστημι (ἐπίστημι in some forms): 'set over, appoint as overseer'; renders Hebrew וַיָּשִׂימוּ עָלָיו שָׂרֵי ('and they set over him princes/officers'); the verb implies both appointment to office and imposition of authority from above.
αὐτοῖςover themDativedative of disadvantage (those over whom the taskmasters are set)→ participant reference or interestαὐτοῖς: meaning 'over them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (those over whom the taskmasters are set).
ἐπιστάταςtaskmasters / overseersAccusativeaccusative direct object of ἐπέστησεν→ object specificationἐπιστάτης, -ου, ὁ: 'overseer, taskmaster, superintendent'; renders Hebrew שָׂרֵי מִסִּים ('officers of forced labor / corvée-masters'); in the NT ἐπιστάτης is used as an address to Jesus ('Master,' Luke 5:5 etc.), the same root bearing opposite authority connotations.
τῶνof theGenitivearticle with genitive noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworks / laborsGenitivegenitive of specification (taskmasters over the works)→ relational specificationἔργον, -ου, τό: 'work, labor, task'; in Exodus ἔργα consistently refers to the forced labor imposed on Israel; the genitive τῶν ἔργων defines the sphere of the taskmasters' authority.
ἵναin order that / so thatpurpose conjunction introducing the final-purpose clause→ discourse linkage or contrastἵνα + subjunctive: standard purpose construction; the purpose of appointing taskmasters is explicitly to afflict Israel — κακώσωσιν αὐτούς — making the oppression's malicious intent transparent in the text.
κακώσωσινthey might afflict / harmAor Act Subj 3 Pl · κακόωverb of the purpose clause (subjunctive with ἵνα)→ aorist: viewed as the goal of the actionκακόω: 'to harm, afflict, maltreat, oppress'; renders Hebrew יְעַנּוּ ('they might afflict/humble'); the verb makes explicit that the oppression is not incidental but intentional — the taskmasters are appointed for the specific purpose of causing harm; cited in Acts 7:19 (κακοῦν τὰ βρέφη).
αὐτοὺςthemAccusativeaccusative direct object of κακώσωσιν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of κακώσωσιν.
ἐνin / withpreposition of means / sphere governing dative τοῖς ἔργοις→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition of means / sphere governing dative τοῖς ἔργοις.
τοῖςtheDativearticle with dative noun→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργοιςworks / laborsDativedative of means ('afflict them by means of the labors')→ sphere or referenceἔργον: the instrument of oppression is the labor itself — forced construction work.
καὶandcoordinating conjunction (narrative sequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ᾠκοδόμησανthey builtAor Act Indic 3 Pl · οἰκοδομέωmain verb of the second clause (subject shifts to the Israelites under compulsion)→ constative aoristοἰκοδομέω: 'build, construct'; the subject shift from Pharaoh (ἐπέστησεν) to the implied Israelite builders (ᾠκοδόμησαν) may reflect a Hebrew impersonal 3pl ('they built'), i.e., 'people built / it was built'; Israel's forced labor produces structures for their oppressor.
πόλειςcitiesAccusativeaccusative direct object of ᾠκοδόμησαν→ object specificationπόλις, -εως, ἡ: 'city'; renders Hebrew עָרֵי מִסְכְּנוֹת ('store-cities / supply cities'); the plural πόλεις introduces the list of three cities that follows.
ὀχυρὰςfortified / strongAccusativeattributive adjective with πόλεις→ object specificationὀχυρός, -ά, -όν: 'fortified, strong, secure'; renders Hebrew מִסְכְּנוֹת ('store-cities / treasure-cities'); the adjective ὀχυρός emphasizes the defensive and strategic character of the construction, making clear that Israel's labor was militarily useful to Egypt.
τῷforDativearticle with dative noun (dative of advantage)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαραωPharaohindeclinable proper noun — dative by context (for whose benefit the cities were built)→ participant identificationΦαραω: transliteration of Hebrew פַּרְעֹה (Par'oh), itself a borrowing of Egyptian pr-ʿꜣ ('great house'), the title of the Egyptian king; indeclinable in the LXX and NT; it is a title, not a personal name — the historical identity of the 'Pharaoh of the Oppression' remains debated.
τήνtheAccusativearticle with first named city (in apposition to πόλεις)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
τεbothenclitic connective particle (τε … καί … καί = 'both … and … and,' listing the three cities)→ discourse linkage or contrastτε: a lighter coordinating particle than καί, used in the LXX to introduce the first member of a list before καί; here τε … καί introduces the three-city list.
ΠιθωμPithomindeclinable proper noun — accusative by context (first named city)→ participant identificationΠιθωμ: transliteration of Hebrew פִּתֹם (Pithom); possibly Egyptian pr-ʿItm ('house of Atum') or pr-Tm; tentatively identified with Tell el-Maskhuta or Tell er-Retaba in the eastern Nile Delta; one of the two cities named in the MT.
καὶandcoordinating conjunction (second member of the city list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΡαμεσσηRamessesindeclinable proper noun — accusative by context (second named city)→ participant identificationΡαμεσση: transliteration of Hebrew רַעְמְסֵס (Ra'amses); the Egyptian royal name 'Ra has fashioned him'; widely identified with Pi-Ramesses (Qantir) in the eastern Delta; named also in Gen 47:11 as the region of Goshen. The second of the MT's two cities.
καὶandcoordinating conjunction (introducing the LXX-only third city — a significant textual plus)→ discourse linkage or contrastThis καί adds a third city absent from the MT — the LXX plus of Ων ἥ ἐστιν Ἡλίου πόλις.
ΩνOnindeclinable proper noun — accusative by context (LXX-only third city)→ participant identificationΩν: transliteration of Hebrew אוֹן (On, also called אָוֶן); the ancient Egyptian city of Iunu, known to the Greeks as Ἡλίου πόλις (Heliopolis); the center of the Egyptian solar cult of Ra-Atum. Joseph's wife Asenath was daughter of the priest of On (Gen 41:45 LXX: Ὼν ἱερέως). This third city has no counterpart in the MT of Exod 1:11 and is a celebrated LXX expansion; the explanatory gloss that follows (ἥ ἐστιν Ἡλίου πόλις) indicates the LXX translator's own identification of the site for Greek readers.
ἥwhichNominativerelative pronoun — subject of ἐστιν (antecedent: Ων)→ participant referenceὅς, ἥ, ὅ: relative pronoun, feminine nominative agreeing with the implied πόλις of Ων.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula of the explanatory identification clause→ gnomic/timeless present (Heliopolis is always 'the City of the Sun' — a standing identification)εἰμί: copulative; the phrase ἥ ἐστιν is the LXX translator's standard identification gloss (cf. Gen 14:17 LXX; Josh 15:8 LXX), linking an unfamiliar Semitic toponym to its recognizable Greek or Egyptian equivalent.
Ἡλίουof the SunGenitivegenitive of relationship (Sun's city = city sacred to the Sun)→ relational specificationἭλιος, -ου, ὁ: 'sun, Sun'; the genitive Ἡλίου πόλις ('City of the Sun') is the standard Greek designation for Egyptian Iunu, the cult-center of Ra; the translator's gloss connects the site with the Greek solar deity, making the LXX's addition also a polemical observation — Israel was forced to build a city for the god of Egypt's oppressors.
πόλιςcityNominativepredicate nominative in the identification clause→ participant prominenceπόλις, -εως, ἡ: 'city'; here as the predicate of the relative identification clause — 'which is [the] City of the Sun' = Heliopolis.
12
καθότι δὲ αὐτοὺς ἐταπείνουν, τοσούτῳ πλείους ἐγίνοντο καὶ ἴσχυον σφόδρα· καὶ ἐβδελύσσοντο οἱ Αἰγύπτιοι ἀπὸ τῶν υἱῶν Ισραηλ.
But as much as they humiliated them, by so much the more they were becoming and growing exceedingly strong; and the Egyptians loathed the sons of Israel.
Verse 12 states the chapter's central irony with a proportional correlative (καθότι … τοσούτῳ: 'as much as … so much the more'): the harder Egypt presses, the more Israel multiplies — a pattern that renders Pharaoh's strategy self-defeating from the start. The loathing (ἐβδελύσσοντο) of the Egyptians is the emotional consequence of this irony, preparing for the escalation to open tyranny in vv.13–14. The verse echoes the logic of Gen 1 creation: divine blessing is not suppressible by human power.
Word-by-word analysis· 18 words
καθότιas much as / just as / in proportion asproportional conjunction (correlative with τοσούτῳ: 'as much as … so much more')→ discourse linkage or contrastκαθότι: 'as, just as, inasmuch as'; in the LXX it renders Hebrew כַּאֲשֶׁר or כֵּן in proportional-correlative constructions; here it introduces the protasis of the ratio: 'as much as they humiliated them' — paired with the apodosis 'by so much the more they became.' The construction is a LXX Hebraism for the Hebrew proportional idiom כַּאֲשֶׁר יְעַנּוּ … כֵּן יִרְבֶּה.
δὲbut / nowpostpositive connective — mild adversative (the oppression's counter-productive outcome)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
αὐτοὺςthemAccusativeaccusative direct object of ἐταπείνουν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐταπείνουν.
ἐταπείνουνthey were humiliating / oppressingImpf Act Indic 3 Pl · ταπεινόωverb of the καθότι-clause (imperfect: ongoing, repeated oppression)→ iterative / progressive imperfect (the humiliation was a sustained policy, not a single act)ταπεινόω: 'humble, humiliate, oppress'; renders Hebrew יְעַנּוּ ('they afflicted/humbled'); in the LXX ταπεινόω often carries the sense of social and physical degradation imposed from without; the imperfect stresses the continuous, ongoing nature of the oppression as a sustained program.
τοσούτῳby so much / all the moreDativecorrelative demonstrative adverb (dative of degree: 'by so much the more')→ participial qualificationτοσοῦτος, -αύτη, -οῦτο: 'so great, so much'; the dative τοσούτῳ in the apodosis pairs with καθότι in the protasis to express a mathematical inverse proportion — the intensity of oppression is directly proportional to the growth of Israel, an irony the text deploys as theological commentary.
πλείουςmore / greater in numberNominativepredicate adjective (comparative) with ἐγίνοντο→ participant prominenceπολύς (comparative: πλείων / πλείους): 'more, greater'; the comparative here renders Hebrew יִרְבֶּה ('he/they will multiply, be great'); the more Egypt oppresses, the more (πλείους) Israel becomes — a direct reversal of Pharaoh's intent.
ἐγίνοντοthey were becomingImpf Mid Indic 3 Pl · γίνομαιmain verb of the apodosis (imperfect: continuous process of becoming more numerous)→ progressive imperfect (continuous, ongoing increase)γίνομαι: 'become, come to be'; the imperfect describes Israel's multiplication as an uninterrupted ongoing process throughout and in spite of the oppression.
καὶandcoordinating conjunction (adding the second element of Israel's growth: strength)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἴσχυονthey were strong / prevailedImpf Act Indic 3 Pl · ἰσχύωcoordinate verb (also imperfect — parallel ongoing condition)→ progressive imperfectἰσχύω: 'be strong, have strength'; the same root Pharaoh used in v.9 (ἰσχύει ὑπὲρ ἡμᾶς) — Israel continues to be exactly what Pharaoh feared; oppression confirms rather than reduces Israel's strength.
σφόδραexceedinglyadverb of degree with ἴσχυον→ clausal contributionσφόδρα: 'very much, exceedingly'; echoes the σφόδρα σφόδρα of v.7 — Israel's strength remains at the level the narrator described before the oppression began.
καὶandnarrative sequential conjunction (introducing the emotional consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐβδελύσσοντοloathed / were disgustedImpf Mid Indic 3 Pl · βδελύσσομαιmain verb of the closing clause→ progressive imperfect (the loathing was a sustained emotional state)βδελύσσομαι: 'to abhor, loathe, feel revulsion toward'; renders Hebrew וַיָּקֻצוּ ('and they were in dread / were loathing,' from קוּץ 'be disgusted/dreaded'); a strong word of visceral revulsion, used elsewhere of abominations (cf. Lev 11:11 LXX); the Egyptians' loathing of Israel indicates that the oppression has moved from policy calculation to emotional hatred.
οἱtheNominativearticle with nominative subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of ἐβδελύσσοντο→ participant prominenceΑἰγύπτιος, -α, -ον: 'Egyptian'; the substantive use of the adjective designates the Egyptian people collectively; it is the Egyptians as a whole — not merely Pharaoh — who have come to loathe Israel, preparing for the collective complicity in the oppression of vv.13–14.
ἀπὸfrom / towardpreposition expressing the object of loathing (ἀπό with verbs of aversion)→ spatial or relational framingἀπό: with verbs of aversion and emotion (βδελύσσομαι, προσοχθίζω etc.) ἀπό introduces the object of the feeling — 'they loathed [away from] the sons of Israel'; this construction renders Hebrew מִפְּנֵי ('from before / because of').
τῶνof theGenitivearticle with genitive noun phrase (object of ἀπό)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive complement of ἀπό→ relational specificationυἱός: οἱ υἱοὶ Ισραηλ — the covenant people, toward whom Egypt's loathing is now directed; the contrast between Israel's divine-blessed vitality and Egypt's revulsion is the emotional climax of the oppression narrative.
ΙσραηλIsraelindeclinable proper noun — genitive by context→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun — genitive by context.
13
καὶ κατεδυνάστευον οἱ Αἰγύπτιοι τοὺς υἱοὺς Ισραηλ βίᾳ·
And the Egyptians tyrannized the sons of Israel with force.
Verse 13 is a concise, declarative summary of the oppression that vv.11–12 were building toward: the loathing of v.12 has turned into open tyranny. The verb κατεδυνάστευον is the key LXX lexeme for systematic political oppression (rendering Hebrew וַיַּעֲבִדוּ, 'and they enslaved'), and βίᾳ ('by force') adds the note of coercive violence. The verse functions as a heading-summary before the detailed description of the harsh labors in v.14.
Word-by-word analysis· 8 words
καὶandnarrative sequential conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατεδυνάστευονwere tyrannizing / oppressingImpf Act Indic 3 Pl · κατεδυναστεύωmain verb — sustained oppressive action→ progressive imperfect (ongoing, unrelenting tyranny as a continued policy)κατεδυναστεύω: 'to tyrannize, oppress with power'; a compound of κατά (intensive/against) + δυναστεύω (exercise power); renders Hebrew וַיַּעֲבִדוּ ('and they enslaved / put to hard service'); the κατα- prefix intensifies the oppressive character; the word appears in the LXX Prophets as a term for political and economic exploitation of the weak (cf. Amos 4:1; Mic 2:2; Ezek 22:29 LXX).
οἱtheNominativearticle with nominative subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of κατεδυνάστευον→ participant prominenceΑἰγύπτιος: the Egyptians collectively — not merely Pharaoh's administration but the whole people, consistent with the collective loathing of v.12 (ἐβδελύσσοντο οἱ Αἰγύπτιοι).
τοὺςtheAccusativearticle with accusative direct object→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative direct object of κατεδυνάστευον→ object specificationυἱός: τοὺς υἱοὺς Ισραηλ is the collective nation, here positioned as the object of Egyptian tyranny — a structural reversal of the covenantal narrative, in which Israel is the people God is building toward liberation.
ΙσραηλIsraelindeclinable proper noun — genitive by context→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun — genitive by context.
βίᾳwith force / by violenceDativedative of manner (characterizing the mode of tyranny)→ sphere or referenceβία, -ας, ἡ: 'force, violence, compulsion'; renders Hebrew בְּפָרֶךְ ('with crushing force / with harshness'); in v.14 the cognate μετὰ βίας repeats the term, bracketing the description of the labors with the note of violent coercion.
14
καὶ κατωδύνων αὐτῶν τὴν ζωὴν ἐν τοῖς ἔργοις τοῖς σκληροῖς, τῷ πηλῷ καὶ τῇ πλινθείᾳ καὶ πᾶσι τοῖς ἔργοις τοῖς ἐν τοῖς πεδίοις, κατὰ πάντα τὰ ἔργα ὧν κατεδουλοῦντο αὐτοὺς μετὰ βίας.
And they afflicted their life with the harsh labors — with clay and with brick-making and with all the works in the fields — according to all the labors by which they enslaved them with force.
Verse 14 elaborates the tyranny of v.13 with concrete detail: clay, brick-making, and field labor (πηλός, πλινθεία, τὰ ἔργα ἐν τοῖς πεδίοις). The verb κατωδύνων ('they afflicted with pain') renders the note of bodily suffering more vividly than the preceding κατεδυνάστευον. The closing relative clause (κατὰ πάντα τὰ ἔργα ὧν κατεδουλοῦντο αὐτοὺς μετὰ βίας) is itself a Hebraizing pleonasm that returns to the theme of violent enslavement (βίας echoing v.13), sealing the unit of oppression-description before the narrative pivot to the midwives in v.15.
Word-by-word analysis· 32 words
καὶandnarrative sequential conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατωδύνωνthey were causing pain / afflictingImpf Act Indic 3 Pl · κατοδυνάωmain verb — the physical suffering inflicted→ progressive imperfect (sustained affliction)κατοδυνάω: 'to cause intense pain, afflict with anguish'; a compound of κατά + ὀδυνάω ('to pain'); renders Hebrew וַיְמָרְרוּ ('and they embittered / made life bitter'); the ὀδύνη root (pain, grief) is stronger than mere oppression — it targets the quality of life itself.
αὐτῶνtheirGenitivegenitive of possession with ζωήν (possessive genitive preceding the noun it modifies)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with ζωήν (possessive genitive preceding the noun it modifies).
τὴνtheAccusativearticle with accusative direct object→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωὴνlifeAccusativeaccusative direct object of κατωδύνων→ object specificationζωή, -ῆς, ἡ: 'life'; renders Hebrew אֶת־חַיֵּיהֶם ('their lives'); the targeting of ζωή as the direct object of κατωδύνων is striking — not just their labor or their bodies but their life itself is the object of affliction; this foreshadows the move to target their children in vv.15–22.
ἐνin / withpreposition of means / sphere→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition of means / sphere.
τοῖςtheDativearticle with dative noun phrase→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργοιςworks / laborsDativedative of means (the labors are the instrument of affliction)→ sphere or referenceἔργον: the fifth occurrence of this word in the chapter (vv.11 ×2, 12, 13, 14); the repetition of ἔργα is a deliberate rhetorical device hammering home the totality of forced labor.
τοῖςtheDativearticle with attributive adjective→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκληροῖςharsh / hardDativeattributive adjective with ἔργοις→ sphere or referenceσκληρός, -ά, -όν: 'hard, harsh, severe'; renders Hebrew בְּפָרֶךְ ('with crushing harshness'); the word group σκληρός / σκληρότης / σκληροτράχηλος ('hard-necked/stiff-necked') is important in Exodus (cf. Exod 32:9; 33:3 LXX).
τῷtheDativearticle with dative noun (first item in the apposition-list of specific labors)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πηλῷclay / mudDativedative of means (specifying the medium of labor — clay for bricks)→ sphere or referenceπηλός, -οῦ, ὁ: 'mud, clay'; the raw material of brick-making; renders Hebrew חֹמֶר ('clay/mortar'); paired with πλινθεία ('brick-making') it gives the two stages of the process: preparing the clay and forming the bricks. The same word is used in John 9:6 (Jesus mixing mud to heal the blind man) in an entirely different register.
καὶandcoordinating conjunction (linking the labor items)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle with dative noun→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείᾳbrick-makingDativedative of means (second specific labor: brick-making)→ sphere or referenceπλινθεία, -ας, ἡ: 'brick-making, brick-work'; from πλίνθος ('brick'); renders Hebrew לְבֵנִים ('bricks'); together with πηλός it describes the quintessential Egyptian slave labor — making mudbricks — which archaeological evidence confirms was a major occupation in the New Kingdom Delta building projects.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσιallDativeadjective (comprehensive scope — covering everything beyond clay and bricks)→ participial qualificationπᾶς: 'all, every'; the comprehensive πᾶσι τοῖς ἔργοις ensures that the list does not limit the forced labor to brick-making alone — it extends to the full range of field and agricultural work.
τοῖςtheDativearticle with dative noun→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργοιςworks / laborsDativedative of means (third category of labor)→ sphere or referenceἔργον: the third catalog item; 'all the works in the fields' adds agricultural labor to the construction work — a total enclosure of Israel's capacity for productive work in the service of Egypt.
τοῖςtheDativearticle with prepositional phrase (attributive to ἔργοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition of location (specifying where the labors occur: in the fields)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition of location (specifying where the labors occur: in the fields).
τοῖςtheDativearticle with dative noun (location)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίοιςfields / plainsDativedative complement of ἐν (the fields as the locus of the third category of labor)→ sphere or referenceπεδίον, -ου, τό: 'plain, field, open country'; renders Hebrew בַּשָּׂדֶה ('in the field'); the field labors contrast with the urban construction (bricks/clay) — Israel's oppression encompasses both the building sites and the agricultural lands of Egypt.
κατὰaccording to / in accordance withpreposition of measure/accordance governing accusative ἔργα→ spatial or relational framingκατά + accusative: 'according to, in conformity with'; introduces the generalizing summary clause — 'according to all the labors by which they enslaved them'; this Hebraizing pleonasm rounds off and summarizes the entire labor description.
πάνταallAccusativeadjective (comprehensive scope with ἔργα in the closing summary)→ participial qualificationπᾶς: 'all'; the second comprehensive marker in the verse (cf. πᾶσι above), emphasizing that no category of labor was exempt.
τὰtheAccusativearticle with accusative noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / laborsAccusativeaccusative object of κατά (the labors being specified by the relative clause)→ object specificationἔργον: sixth and final occurrence of this word in vv.11–14; the density of ἔργα creates a rhetorical drumbeat of forced labor across the passage.
ὧνby which / with whichGenitivegenitive relative pronoun (antecedent: ἔργα) — genitive of means with κατεδουλοῦντο→ relational specificationὅς, ἥ, ὅ: relative pronoun, genitive plural neuter (agreeing with ἔργα); 'the labors by means of which they enslaved them.'
κατεδουλοῦντοthey were enslavingImpf Mid Indic 3 Pl · καταδουλόωverb of the relative clause — imperfect (sustained process of enslavement)→ progressive imperfectκαταδουλόω: 'to enslave completely, reduce to slavery'; a compound of κατά + δουλόω ('enslave'); renders Hebrew עָבַד ('work, enslave'); the middle voice here may be reflexive or intensive; the verb is used in the NT for false teachers 'enslaving' believers (Gal 2:4; 2 Cor 11:20).
αὐτοὺςthemAccusativeaccusative direct object of κατεδουλοῦντο→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of κατεδουλοῦντο.
μετὰwithpreposition of accompaniment / manner governing genitive βίας→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition of accompaniment / manner governing genitive βίας.
βίαςforce / violenceGenitivegenitive complement of μετά (manner: 'with force')→ relational specificationβία: same word as βίᾳ in v.13; by ending v.14 with μετὰ βίας, the narrator brackets the description of the labors between two references to violence, creating an inclusio that underlines the coercive character of the entire oppression-passage.
15
εἶπεν δὲ ὁ βασιλεὺς τῶν Αἰγυπτίων ταῖς μαίαις τῶν Εβραίων, ᾧ ὄνομα τῇ μιᾷ Σεπφωρα καὶ τὸ ὄνομα τῇ δευτέρᾳ Φουα,
And the king of the Egyptians spoke to the midwives of the Hebrews, whose name for the one was Shiphrah and the name for the second was Puah,
Verse 15 opens the midwife episode with a grammatically complex speech-introduction clause: the parenthetical naming of the two midwives (ᾧ ὄνομα τῇ μιᾷ Σεπφωρα … τῇ δευτέρᾳ Φουα) is embedded before the speech itself is given (in v.16). The names are preserved in the LXX from the Hebrew: Σεπφωρα (Hebrew צִפֹּרָה, 'bird') and Φουα (Hebrew פּוּעָה, uncertain etymology). Their naming is significant — the text individualizes them, a narrative sign that their moral agency is about to be emphasized.
Word-by-word analysis· 21 words
εἶπενsaid / spokeAor Act Indic 3 Sg · λέγωmain verb — speech-introduction formula→ constative aoristλέγω: standard LXX speech introduction verb (calquing וַיֹּאמֶר); the aorist frames the speech as a specific historical moment.
δὲand / nowpostpositive narrative connective — scene transition→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with nominative subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεὺςkingNominativesubject of εἶπεν→ participant prominenceβασιλεύς: 'king'; the fuller title ὁ βασιλεὺς τῶν Αἰγυπτίων ('the king of the Egyptians') here replaces the simple Φαραω of vv.11, 22 — the fuller title may mark the formality of an official command.
τῶνof theGenitivearticle with genitive noun (specifying whose king)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive of relationship with βασιλεύς→ relational specificationΑἰγύπτιος: 'Egyptian'; the genitive specifies Pharaoh as king of Egypt (not of Israel), a designation that will contrast implicitly with God's own claim over Israel.
ταῖςtheDativearticle with dative indirect object→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μαίαιςmidwivesDativedative indirect object of εἶπεν (the addressees of the command)→ sphere or referenceμαῖα, -ας, ἡ: 'midwife'; renders Hebrew מְיַלְּדֹת ('those who cause to give birth / midwives'); the word appears five times in vv.15–21, making the midwives the dominant human figures of the chapter's second half; the 'fear of God' (v.17) is explicitly predicated of them.
τῶνof theGenitivearticle with genitive noun (specifying whose midwives)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραίωνHebrewsGenitivegenitive of relationship with μαίαις→ relational specificationἙβραῖος, -α, -ον: 'Hebrew'; renders Hebrew עִבְרִי ('Hebrew'), a term of ethnic or social identity; in Exodus the Hebrews are consistently identified as the oppressed people (cf. 1:19; 2:6, 7, 11, 13); the LXX preserves the distinctions between Εβραῖοι (Hebrews) and Ισραηλ (Israel as covenant people).
ᾧwhose / to whomDativerelative pronoun — dative (dative of possession in the naming clause: 'to whom [as] name')→ participant reference or interestὅς, ἥ, ὅ: relative pronoun, dative singular neuter — the naming formula ᾧ ὄνομα τῇ μιᾷ ('whose name for the one was') is an idiomatic LXX naming construction calquing Hebrew אֲשֶׁר שֵׁם הָאַחַת ('whose name the one was').
ὄνομαnameNominativesubject of the verbless naming clause→ participant prominenceὄνομα: 'name'; the individualizing naming of the midwives is a significant narrative marker — biblical texts rarely name minor figures unless those figures are morally significant; Shiphrah and Puah are here elevated to named agents whose fear of God (v.17) will defy Pharaoh's command.
τῇtheDativearticle with dative noun (the one to whom the name belongs)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μιᾷone / the firstDativedative substantive (the first midwife identified)→ measure or countεἷς, μία, ἕν: 'one'; used as an ordinal 'the first/one'; τῇ μιᾷ … τῇ δευτέρᾳ = 'the one … the other/second'; a Hebraizing distributive formula.
ΣεπφωραShiphrahindeclinable proper noun — nominative by context (as the name predicated)→ participant identificationΣεπφωρα: transliteration of Hebrew צִפֹּרָה (Tsipporah); related to צִפּוֹר ('bird'); indeclinable in the LXX; the same name as Moses' wife (Exod 2:21), though a different individual; the name places these women in the same semantic field as the avian imagery associated with freedom and divine care in the Exodus tradition.
καὶandcoordinating conjunction (introducing the second midwife's name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle with subject ὄνομα (second naming clause)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of the second verbless naming clause→ participant prominenceὄνομα: repeated for the second midwife; the article τὸ before ὄνομα in the second clause distinguishes it slightly from the first, perhaps reflecting a Hebrew text that uses הַ only on the second occurrence.
τῇtheDativearticle with dative noun→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρᾳsecondDativedative ordinal substantive (the second midwife identified)→ sphere or referenceδεύτερος, -α, -ον: 'second'; τῇ δευτέρᾳ parallels τῇ μιᾷ above; the contrast μιᾷ / δευτέρᾳ ('the one / the second') is a standard LXX distributive pair (cf. Gen 19:30–38 LXX).
ΦουαPuahindeclinable proper noun — nominative by context (the second name predicated)→ participant identificationΦουα: transliteration of Hebrew פּוּעָה (Pu'ah); indeclinable; the etymology is uncertain — possibly related to פּוּעַ ('to cry out, to groan') or to a Semitic root meaning 'girl'; paired with Σεπφωρα as the two named protagonists of the midwife episode; together they represent the first recorded act of civil disobedience on grounds of conscience in the biblical narrative.
16
καὶ εἶπεν Ὅταν μαιοῦσθε τὰς Εβραίας καὶ ὦσιν πρὸς τῷ τίκτειν, ἐὰν μὲν ἄρσεν ᾖ, ἀποκτείνατε αὐτό, ἐὰν δὲ θῆλυ, περιποιεῖσθε αὐτό.
And he said: 'When you are midwifing the Hebrew women and they are about to give birth — if it is male, kill it; but if female, let it live.'
Verse 16 gives the content of Pharaoh's secret order: selective neonatal killing — kill males, spare females. The command is structured as a conditional doublet (ἐὰν μέν … ἐὰν δέ) built on the biologically binary classification ἄρσεν / θῆλυ ('male / female'). The verb ἀποκτείνατε ('kill!') is stark and unmitigated; its counterpart περιποιεῖσθε ('preserve / let live') with no explicit rationale reveals the purely demographic logic: eliminate males who could become warriors, keep females who could be incorporated into Egyptian society.
Word-by-word analysis· 22 words
καὶandnarrative sequential conjunction (resuming the speech after the parenthetical naming of v.15)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωspeech-introduction resumptive verb (re-opening the direct speech after the parenthetical v.15b)→ constative aoristλέγω: the second εἶπεν in two verses signals that v.15 broke off to name the midwives and v.16 now delivers the actual command.
Ὅτανwhen / whenevertemporal conjunction introducing the circumstantial condition (ὅταν + subjunctive = 'whenever')→ discourse linkage or contrastὅταν: 'whenever, at the time when'; with the subjunctive it forms an indefinite temporal clause rendering Hebrew בְּיַלֶּדְכֶן ('when you deliver'); the indefiniteness makes the command standing policy, not a one-time order.
μαιοῦσθεyou are midwifing / deliveringPres Mid Indic 2 Pl · μαιόομαιverb of the temporal clause (indicative after ὅταν — gnomic/customary present)→ customary present (describing their regular professional activity)μαιόομαι: 'to act as midwife, to deliver a child'; a verb directly derived from μαῖα ('midwife'); rare in classical Greek, it is the professional term for the practice the two women are called to pervert; the verb's professional specificity makes Pharaoh's command a calculated corruption of a life-giving vocation.
τὰςtheAccusativearticle with accusative noun (the women being served in labor)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραίαςHebrew womenAccusativeaccusative direct object of μαιοῦσθε→ object specificationἙβραία: feminine of Ἑβραῖος; 'Hebrew woman'; the ethnic designation both identifies the scope of the command (Hebrew women, not Egyptian) and signals the community whose future is at stake.
καὶandcoordinating conjunction (adding the second temporal condition: being at the point of birth)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὦσινthey are / may bePres Act Subj 3 Pl · εἰμίverb of the second temporal clause (subjunctive expressing the specific moment of labor)→ present: the state of being in active laborεἰμί: copulative; the clause ὦσιν πρὸς τῷ τίκτειν ('they may be at the point of giving birth') specifies the exact critical window — the moment of delivery — during which the killing was to be carried out.
πρὸςat / towardpreposition expressing temporal proximity with articular infinitive (πρὸς τῷ + inf = 'at the point of, about to')→ spatial or relational framingπρὸς τῷ τίκτειν: a construction of temporal proximity — 'at/when about to give birth'; πρός + dative articular infinitive is a LXX idiom expressing immediate temporal context.
τῷtheDativearticle with dative infinitive→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τίκτεινto give birthPres Act Inf · τίκτωarticular infinitive (complement of πρὸς τῷ — specifying the critical moment)→ progressive present: the act of giving birth as an ongoing process during which the midwife actsτίκτω: 'give birth, bear a child'; a common LXX word for parturition; the critical moment πρὸς τῷ τίκτειν specifies the midwife's window of opportunity for the killing — and also the window of the midwives' moral decision.
ἐὰνifconditional particle (first conditional — if the child is male)→ discourse linkage or contrastἐάν + subjunctive: third-class condition (future possibility); the doublet ἐὰν μέν … ἐὰν δέ exhaustively covers both biological outcomes.
μὲν(contrastive particle — first of the pair)particle introducing the first member of a μέν … δέ contrast (male / female)→ discourse linkage or contrastμέν: used with δέ in v.16b to create the binary contrast (ἐὰν μέν … ἐὰν δέ = 'if on the one hand … but if on the other').
ἄρσενmaleNominativepredicate adjective (subject complement with ᾖ: 'if it be male')→ participant prominenceἄρσην, -ενος, τό: 'male'; the neuter form ἄρσεν renders Hebrew זָכָר ('male'); the medical/biological term is deliberately clinical, as if to distance the category from the person — what Pharaoh is commanding is the killing of infants reduced to a gender classification.
ᾖit may be / isPres Act Subj 3 Sg · εἰμίverb of the conditional clause (subjunctive with ἐάν)→ present: the state of being maleεἰμί: copulative; ἐὰν ᾖ = 'if it be'; the third-class condition treats the sex of each newborn as an open, unknowable contingency that the midwife must assess at delivery.
ἀποκτείνατεkill it!Aor Act Impv 2 Pl · ἀποκτείνωimperative — Pharaoh's command in the first conditional→ imperative of command (immediate compliance expected)ἀποκτείνω: 'to kill, slay'; the most direct and unambiguous Greek word for killing; the aorist imperative ἀποκτείνατε implies a single decisive act — 'kill it now (at delivery)'; the midwives' refusal to carry out this command (v.17) is therefore direct disobedience of an explicit royal order.
αὐτόitAccusativeaccusative direct object of ἀποκτείνατε→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἀποκτείνατε.
ἐὰνifconditional particle (second conditional — if female)→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive adversative particle (second member of the μέν … δέ contrast)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
θῆλυfemaleNominativepredicate adjective (subject complement with implied ᾖ: 'if [it be] female')→ participant prominenceθῆλυς, -εια, -υ: 'female'; neuter θῆλυ; renders Hebrew נְקֵבָה ('female'); the binary ἄρσεν / θῆλυ echoes the creation language of Gen 1:27 (ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς) — Pharaoh is targeting the created order, attempting to destroy the male half of the image of God.
περιποιεῖσθεpreserve / let live / keepPres Mid Impv 2 Pl · περιποιέωimperative — the counter-command for female infants→ imperative of command / permissionπεριποιέω: in the middle, 'to preserve for oneself, to keep alive, to save'; renders Hebrew תְּחַיּוּן ('let her live / keep alive'); the contrast with ἀποκτείνατε is stark — male neonates are to be killed, female ones 'preserved'; no rationale is given in the text, but the demographic logic (males as potential warriors and ancestors; females as absorbable into Egyptian society) is implied.
αὐτόitAccusativeaccusative direct object of περιποιεῖσθε→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of περιποιεῖσθε.
17
ἐφοβήθησαν δὲ αἱ μαῖαι τὸν θεὸν καὶ οὐκ ἐποίησαν καθότι συνέταξεν αὐταῖς ὁ βασιλεὺς Αἰγύπτου, καὶ ἐζωογόνουν τὰ ἄρσενα.
But the midwives feared God and did not do as the king of Egypt commanded them, and they kept the males alive.
Verse 17 is the theological pivot of the chapter: ἐφοβήθησαν δὲ αἱ μαῖαι τὸν θεόν ('but the midwives feared God') is the moral explanation for their disobedience. The verb φοβέομαι with τὸν θεόν is the classic LXX formula for covenant piety — the fear of God that produces ethical action. Their action (ἐζωογόνουν τὰ ἄρσενα) directly inverts Pharaoh's command (ἀποκτείνατε, v.16): instead of killing males they kept males alive. The contrast between the two loyalties — fear of Pharaoh vs. fear of God — is the chapter's theological thesis.
Word-by-word analysis· 19 words
ἐφοβήθησανthey fearedAor Pass Indic 3 Pl · φοβέομαιmain verb — the chapter's theological keyword→ constative aorist (the fear of God as a settled disposition, seen as a completed fact that explains their conduct)φοβέομαι: 'to fear, reverence'; the aorist passive ἐφοβήθησαν renders Hebrew וַתִּירֶאןָ ('and they feared'); the phrase φοβεῖσθαι τὸν θεόν is the LXX's standard expression for practical covenant piety — not mere emotional dread but the reverence that governs conduct (cf. Gen 22:12; Prov 1:7 LXX); this is the theological explanation for the midwives' entire behavior.
δὲbutpostpositive adversative connective (strongly contrastive: Pharaoh commanded; the midwives, by contrast, feared God)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle with nominative subject→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαῖαιmidwivesNominativesubject of ἐφοβήθησαν→ participant prominenceμαῖα: 'midwife'; the women named in v.15 are here reidentified by function; their professional identity is inseparable from their moral identity — it is as midwives that they are positioned to obey or disobey.
τὸνtheAccusativearticle with accusative object of φοβέομαι→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeaccusative direct object of ἐφοβήθησαν (object of reverential fear)→ object specificationθεός, -οῦ, ὁ: 'God'; the accusative with φοβέομαι renders the Hebrew direct object יְהוָה / אֱלֹהִים; whether the midwives are Hebrews or Egyptians is debated — the LXX text is ambiguous (τῶν Εβραίων may modify μαίαις, meaning 'Hebrew midwives,' or could mean 'midwives of the Hebrews' who may not themselves be Hebrew); but their fear of God places them within the moral community of God-fearers regardless of ethnicity.
καὶandcoordinating conjunction (connecting the fear of God with the action it produces)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανdidAor Act Indic 3 Pl · ποιέωmain verb of the non-compliance clause→ constative aorist (the whole act of non-compliance seen as a single fact)ποιέω: 'do, make, carry out'; οὐκ ἐποίησαν καθότι … = 'they did not do as … commanded'; the negative aorist of ποιέω is the technical idiom for failure (deliberate or otherwise) to execute a command; here it is deliberate.
καθότιas / just ascomparative/manner conjunction (specifying what they did not do)→ discourse linkage or contrastκαθότι: 'just as, in the manner that'; introduces the content of the command they refused to obey; as in v.12, it functions here to establish precise correspondence — they did not do exactly what the king commanded.
συνέταξενcommanded / orderedAor Act Indic 3 Sg · συντάσσωverb of the καθότι-clause (the command they disobeyed)→ constative aoristσυντάσσω: 'arrange together, command, order'; renders Hebrew צִוָּה ('command'); the compound συν- suggests a systematic, organized command — Pharaoh's command was deliberate policy, and their refusal is equally deliberate counter-policy.
αὐταῖςto themDativedative indirect object of συνέταξεν (addressees of the command)→ participial qualificationαὐταῖς: meaning 'to them'; it contributes descriptive or attendant verbal force; here it functions as dative indirect object of συνέταξεν (addressees of the command).
ὁtheNominativearticle with nominative subject of συνέταξεν→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεὺςkingNominativesubject of συνέταξεν→ participant prominenceβασιλεύς: the command-authority whose command the midwives defy; the pairing of βασιλεύς (human king) and θεός (God) in this verse sets up the contrast between two competing authority-structures, and the midwives' fear of God overrides their obligation to the king.
Αἰγύπτουof EgyptGenitivegenitive of relationship with βασιλεύς→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of relationship with βασιλεύς.
καὶandcoordinating conjunction (adding the positive result of their disobedience)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐζωογόνουνthey were keeping alive / letting liveImpf Act Indic 3 Pl · ζωογονέωmain verb of the positive result clause (imperfect: ongoing practice)→ iterative / progressive imperfect (they habitually kept male infants alive — a sustained counter-policy)ζωογονέω: 'to keep alive, to give or preserve life'; a compound of ζωή + γονή ('life-production'); renders Hebrew תְּחַיֶּיןָ ('they kept alive'); the imperfect here contrasts with the aorist of the disobedience — non-compliance was a single decision (aorist), but keeping the infants alive was their ongoing practice (imperfect).
τὰtheAccusativearticle with accusative noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρσεναmalesAccusativeaccusative direct object of ἐζωογόνουν→ object specificationἄρσην: the same word Pharaoh used in his kill-command (ἐὰν μὲν ἄρσεν ᾖ, ἀποκτείνατε αὐτό); its reappearance here as the direct object of ἐζωογόνουν ('they kept the males alive') creates a deliberate verbal echo that underlines the exact inversion of Pharaoh's order — the midwives did precisely what he forbade and in precisely the category he had targeted.
18
ἐκάλεσεν δὲ ὁ βασιλεὺς Αἰγύπτου τὰς μαίας καὶ εἶπεν αὐταῖς Τί ὅτι ἐποιήσατε τὸ πρᾶγμα τοῦτο καὶ ἐζωογονεῖτε τὰ ἄρσενα;
And the king of Egypt called the midwives and said to them, 'Why did you do this thing and keep the males alive?'
Verse 18 dramatizes the confrontation Pharaoh initiates when his covert policy fails — he summons the midwives and demands an accounting. The rhetorical question Τί ὅτι ('why is it that?') is a Hebraism rendering לָמָּה ('why?'), expressing a combination of bewilderment and reproach. The imperfect ἐζωογονεῖτε ('you were keeping alive') in Pharaoh's question mirrors the narrator's imperfect ἐζωογόνουν in v.17, confirming that the king has learned of their ongoing practice.
Word-by-word analysis· 20 words
ἐκάλεσενsummoned / calledAor Act Indic 3 Sg · καλέωmain verb — Pharaoh's summoning action→ constative aoristκαλέω: 'call, summon, invite'; in an administrative context it means to officially summon (cf. the summoning of officials in Gen 41:8 LXX); Pharaoh's summoning of the midwives reverses the power dynamic they created by defying him — he attempts to reassert control.
δὲand / nowpostpositive narrative connective→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with nominative subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεὺςkingNominativesubject of ἐκάλεσεν→ participant prominenceβασιλεύς: 'king'; the fuller title ὁ βασιλεὺς Αἰγύπτου ('the king of Egypt') appears again (as in v.15), perhaps to emphasize the formality of the judicial interrogation that follows.
Αἰγύπτουof EgyptGenitivegenitive of relationship with βασιλεύς→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of relationship with βασιλεύς.
τὰςtheAccusativearticle with accusative direct object→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
μαίαςmidwivesAccusativeaccusative direct object of ἐκάλεσεν→ object specificationμαῖα: the two named women of v.15; their summons to the royal court places them in a position of maximum jeopardy — they must answer for their defiance before the king they defied.
καὶandcoordinating conjunction (adding the speech act to the summoning)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωspeech-introduction verb→ constative aoristλέγω: the speech-introduction formula opens the royal question.
αὐταῖςto themDativedative indirect object of εἶπεν→ participial qualificationαὐταῖς: meaning 'to them'; it contributes descriptive or attendant verbal force; here it functions as dative indirect object of εἶπεν.
Τίwhy / whatNominativeinterrogative pronoun — head of the rhetorical question→ participant referenceτίς, τί: 'who, what, why'; the neuter τί functions as the interrogative head of the question; Τί ὅτι is a Hebraizing interrogative formula (calquing מַדּוּעַ, 'why is it that?'), expressing indignant reproach — a stronger and more expressive idiom than simple τί alone.
ὅτιthat / becauseconjunction forming the Hebraizing interrogative Τί ὅτι ('why is it that')→ discourse linkage or contrastΤί ὅτι: a LXX Hebraism rendering מַדּוּעַ ('why?'); literally 'what is it that,' used as an emphatic 'why?'; cf. Luke 2:49 LXX echo (τί ὅτι ἐζητεῖτέ με;) and Acts 5:4.
ἐποιήσατεdid you doAor Act Indic 2 Pl · ποιέωverb of the rhetorical question (referring to the specific act of defiance)→ constative aorist (the whole act of non-compliance viewed as a single fact to be accounted for)ποιέω: Pharaoh's question uses the same verb (ποιέω) the narrator used in v.17 for what they did not do (οὐκ ἐποίησαν) — but now applied to what they did do (keeping the males alive); the verbal echo makes explicit that their action was exactly what he commanded them not to do.
τὸtheAccusativearticle with accusative noun (pointing to the specific act)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρᾶγμαthing / matter / deedAccusativeaccusative direct object of ἐποιήσατε→ object specificationπρᾶγμα, -ατος, τό: 'thing done, matter, deed, affair'; renders Hebrew הַדָּבָר הַזֶּה ('this thing/word'); the indefiniteness of πρᾶγμα with the demonstrative τοῦτο — 'this thing' — allows Pharaoh to refer to the entire act of disobedience with a certain contemptuous vagueness.
τοῦτοthisAccusativedemonstrative pronoun — attributive with πρᾶγμα (deictic: 'this specific deed')→ participant referenceοὗτος: deictic demonstrative pointing to the specific act of disobedience just described in vv.17.
καὶandcoordinating conjunction (adding the specific behavior questioned)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐζωογονεῖτεyou were keeping aliveImpf Act Indic 2 Pl · ζωογονέωverb of the coordinate question clause (imperfect: the ongoing practice Pharaoh is questioning)→ iterative imperfect (Pharaoh knows this was not an isolated event but a habitual practice)ζωογονέω: the same verb as in v.17 (ἐζωογόνουν) — Pharaoh's question echoes the narrator's report, confirming that he has full knowledge of what they did; the imperfect ἐζωογονεῖτε ('you were keeping alive') indicates he knows it was a sustained pattern, not an accident.
τὰtheAccusativearticle with accusative noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρσεναmalesAccusativeaccusative direct object of ἐζωογονεῖτε→ object specificationἄρσην: third occurrence of this word in the chapter (vv.16, 17, 18, 22); its repetition tracks the fate of Hebrew males as the chapter's central contested category — Pharaoh wants them dead, God and the midwives keep them alive, Moses among them.
19
εἶπαν δὲ αἱ μαῖαι τῷ Φαραω Οὐχ ὡς γυναῖκες Αἰγύπτου αἱ Εβραῖαι· ζώουσιν γάρ· πρὶν ἢ εἰσελθεῖν πρὸς αὐτὰς τὴν μαῖαν, τίκτουσιν.
And the midwives said to Pharaoh, 'The Hebrew women are not like the women of Egypt — for they are vigorous; before the midwife enters to them, they have given birth.'
Verse 19 is the midwives' response: they claim Hebrew women are simply too vigorous and give birth before a midwife arrives. Whether this is evasion, lie, or exaggeration is left to the reader; the narrative does not condemn them for it, and God blesses them (v.20–21). The rhetorical structure Οὐχ ὡς … αἱ Εβραῖαι sets up a comparative denial followed by the causal γάρ-clause; the present tenses (ζώουσιν, τίκτουσιν) frame it as a general observation about Hebrew women's character rather than a specific incident, making it harder to refute.
Word-by-word analysis· 22 words
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb — speech introduction→ constative aoristλέγω: εἶπαν is the Hellenistic/LXX alternative 3pl form alongside εἶπον; the midwives take the active role in responding — they do not wait but immediately offer their defense.
δὲandpostpositive narrative connective→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle with nominative subject→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαῖαιmidwivesNominativesubject of εἶπαν→ participant prominenceμαῖα: the same women who feared God (v.17) now display the rhetorical confidence that their moral clarity gives them — they answer the most powerful man in Egypt without apparent fear.
τῷto theDativearticle with dative indirect object→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαραωPharaohindeclinable proper noun — dative by context (addressee of the speech)→ participant identificationΦαραω: the title used when the midwives address the king directly; his royal title frames the power asymmetry against which the midwives' confident response stands out.
Οὐχnotnegation particle (οὐχί + comparative: 'not like…')→ discourse linkage or contrastοὐ / οὐχ: emphatic negation (before ὡς it forms the comparative denial 'not like…'); the midwives' opening move is to assert a difference between the two groups of women.
ὡςas / likecomparative particle (with Οὐχ: 'not like')→ discourse linkage or contrastὡς: 'as, like'; introduces the comparative standard — Hebrew women are being distinguished from Egyptian women as a class.
γυναῖκεςwomenNominativenominative subject of the verbless predication (Αἰγύπτου = genitive of source/identity)→ participant prominenceγυνή, -αικός, ἡ: 'woman, wife'; the comparison is between two categories of women defined by ethnicity — Egyptian women (γυναῖκες Αἰγύπτου) are the standard of comparison.
Αἰγύπτουof EgyptGenitivegenitive of origin / ethnic identity with γυναῖκες→ relational specificationΑἴγυπτος: used in the genitive as an ethnic identifier — 'Egyptian women'; the implicit claim is that Hebrew women are constitutionally different, more vigorous, which explains the situation.
αἱtheNominativearticle with nominative subject (the Hebrew women — subject of ζώουσιν)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραῖαιHebrew womenNominativesubject of the following clause (ζώουσιν γάρ)→ participant prominenceἙβραία: the feminine substantive adjective designating Hebrew women as a distinct ethnic category; the midwives present Hebrew women's vitality as a general characteristic of their ethnicity, not as a special circumstance — making the claim difficult to contradict.
ζώουσινthey are vigorous / they are livelyPres Act Indic 3 Pl · ζάωmain verb of the causal explanation→ gnomic present (a characteristic truth about Hebrew women as a class)ζάω: 'live, be alive, be vigorous'; here in the sense of being full of vital strength — Hebrew women are 'lively / vigorous' (renders Hebrew חַיּוֹת הֵנָּה, 'they are vigorous/lively'); the same root as ζωογονέω ('keep alive') in vv.17–18, creating a verbal irony: the midwives are keeping males alive (ζωογονέω) because Hebrew women themselves are 'so full of life' (ζώουσιν).
γάρfor / becausepostpositive causal conjunction (giving the reason for the comparative claim)→ discourse linkage or contrastγάρ: 'for, because'; introduces the causal explanation of why the midwives could not carry out the command — Hebrew women simply give birth too quickly.
πρὶνbeforetemporal conjunction (πρὶν ἢ + infinitive = 'before')→ discourse linkage or contrastπρίν: 'before'; with ἤ and the infinitive (πρὶν ἢ εἰσελθεῖν) it forms the standard LXX temporal construction 'before [someone] enters'; the speed of Hebrew birth is the key claim.
ἢ(comparative marker)particle after πρίν (forming πρὶν ἢ + inf)→ discourse linkage or contrastἢ: meaning '(comparative marker)'; conjunction or particle linking this unit with the surrounding discourse.
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιarticular infinitive with πρὶν ἢ (specifying the action that is too late: the midwife's arrival)→ aorist: the single act of enteringεἰσέρχομαι: 'enter, come in'; εἰσελθεῖν here is the aorist infinitive of a single event — the midwife's arrival at the birth scene; the claim is that delivery is already complete before this event can occur.
πρὸςto / towardpreposition of direction (the midwife's movement toward the woman in labor)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition of direction (the midwife's movement toward the woman in labor).
αὐτὰςthemAccusativeaccusative complement of πρὸς (the Hebrew women in labor)→ participant referenceαὐτὰς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative complement of πρὸς (the Hebrew women in labor).
τὴνtheAccusativearticle with accusative subject of the infinitive→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μαῖανmidwifeAccusativeaccusative subject of the infinitive εἰσελθεῖν (the agent of the action)→ object specificationμαῖα: 'midwife'; accusative subject of the infinitive — a standard Greek construction; the indefinite singular τὴν μαῖαν ('the midwife,' i.e., any midwife) makes the claim generic.
τίκτουσινthey give birthPres Act Indic 3 Pl · τίκτωmain verb of the conclusion — the birth is already complete before the midwife arrives→ gnomic present (a standing characteristic: they always give birth in this way)τίκτω: 'give birth, bear'; the present tense makes the claim universal — 'they give birth [before the midwife arrives]'; the same verb as πρὸς τῷ τίκτειν in v.16, echoing the word Pharaoh used in his command and now turned against the premise of his policy: if Hebrew women always give birth before the midwife arrives, the command itself was unenforceable.
20
εὖ δὲ ἐποίει ὁ θεὸς ταῖς μαίαις· καὶ ἐπλήθυνεν ὁ λαὸς καὶ ἴσχυεν σφόδρα.
And God dealt well with the midwives; and the people multiplied and grew exceedingly strong.
Verse 20 is the narrator's theological verdict on the midwife episode: God ('doing well,' εὖ ἐποίει) rewards the midwives' fear of God with his favor. The verse then pivots to the demographic consequence — ἐπλήθυνεν ὁ λαὸς ('the people multiplied'), directly echoing v.7's multiplication language and confirming that Pharaoh's policy has continued to fail. The verse functions as a hinge: it closes the midwife episode and prepares for the specific divine reward of v.21. The word λαός here, rather than υἱοὶ Ισραηλ, subtly elevates Israel to the status of a covenant people.
Word-by-word analysis· 14 words
εὖwelladverb of manner with ἐποίει (God 'did well by / dealt well with')→ clausal contributionεὖ: 'well, beneficently'; εὖ ποιέω τινι = 'do good to someone, deal well with'; renders Hebrew וַיֵּיטֶב ('and he dealt well/beneficently'); the construction is a standard LXX idiom for divine blessing in response to human faithfulness.
δὲand / nowpostpositive narrative connective→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίειwas dealing / didImpf Act Indic 3 Sg · ποιέωmain verb — God's sustained favorable treatment of the midwives→ iterative / ongoing imperfect (God continually blessed them — not a single act but sustained favor)ποιέω: 'do, deal, treat'; the imperfect ἐποίει (rather than aorist) suggests ongoing divine favor — God continued to deal well with the midwives over time, not merely as a one-time reward.
ὁtheNominativearticle with nominative subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἐποίει→ participant prominenceθεός: 'God'; the same word used in v.17 (ἐφοβήθησαν τὸν θεόν — 'they feared God'); the repetition creates a causal chain: because they feared God (v.17), God did well by them (v.20); fear of God produces divine favor.
ταῖςto theDativearticle with dative indirect object→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μαίαιςmidwivesDativedative of advantage (those for whose benefit God acts)→ sphere or referenceμαῖα: the midwives receive the divine blessing they chose God's authority over Pharaoh's; the specific form of blessing is elaborated in v.21 (houses/households).
καὶandcoordinating conjunction (adding the broader demographic result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπλήθυνενmultipliedAor Act Indic 3 Sg · πληθύνωmain verb of the second clause (subject: ὁ λαὸς)→ constative aorist (the multiplication seen as a total ongoing reality)πληθύνω: 'multiply, increase'; the same verb as in vv.7 and 12; its reappearance here confirms that Pharaoh's systematic oppression has entirely failed to check Israel's growth — in fact, God continues to multiply them in direct proportion to their fear of him.
ὁtheNominativearticle with nominative subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐπλήθυνεν and ἴσχυεν→ participant prominenceλαός, -οῦ, ὁ: 'people'; in the LXX λαός (rendering Hebrew עַם) carries a stronger covenantal connotation than ἔθνος or γένος; after the midwife episode, Israel is identified here as ὁ λαός ('the [covenant] people') rather than 'the sons of Israel' — a subtle elevation of status.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἴσχυενgrew strong / was strongImpf Act Indic 3 Sg · ἰσχύωcoordinate verb (subject: ὁ λαὸς)→ progressive imperfect (ongoing growing strength)ἰσχύω: 'be strong, have power'; the imperfect ἴσχυεν describes Israel's continued strength as an ongoing state; it echoes κατίσχυσαν (v.7) and ἰσχύει ὑπὲρ ἡμᾶς (v.9) — Israel's strength persists and grows despite everything Pharaoh does.
σφόδραexceedinglyadverb of degree with ἴσχυεν→ clausal contributionσφόδρα: 'very, exceedingly'; the same adverb as in vv.7 and 12; its reappearance here closes the demographic motif — Israel is still multiplying and still strong exceedingly, confirming the total failure of Pharaoh's population-control strategy.
21
ἐπειδὴ δὲ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησεν αὐταῖς οἰκίας.
And because the midwives feared God, he made them households.
Verse 21 specifies the form of God's blessing: ἐποίησεν αὐταῖς οἰκίας ('he made them houses/households'). The term οἰκίας is debated — it may mean literal houses (material provision), or more likely dynasties / households in the genealogical sense: God gave them families of their own. The causal ἐπειδὴ δὲ ἐφοβοῦντο τὸν θεόν restates v.17's motive in a subordinate clause, completing the narrative arc: fear of God → disobedience of Pharaoh → God's blessing. The rabbinical tradition identified the 'houses' as the priestly and royal houses of Aaron and David, whose midwife-ancestors these women represent.
Word-by-word analysis· 10 words
ἐπειδὴbecause / sincecausal conjunction introducing the reason for divine blessing→ discourse linkage or contrastἐπειδή: 'because, since, after'; here a strong causal conjunction ('because … God made them households'); renders Hebrew אֲשֶׁר or כִּי; the causal ground of the divine reward is explicitly stated — God acts because of their fear of him.
δὲandpostpositive connective (with ἐπειδή: ἐπειδὴ δέ = 'and because')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφοβοῦντοthey were fearingImpf Mid Indic 3 Pl · φοβέομαιverb of the causal clause (imperfect: ongoing disposition of reverent fear)→ iterative / habitual imperfect (their fear of God was a continuous, settled orientation, not merely a single moment)φοβέομαι: 'fear, reverence'; the imperfect ἐφοβοῦντο ('they were [habitually] fearing') restates the aorist ἐφοβήθησαν of v.17 but now as an ongoing disposition rather than a single act — their fear of God was a defining characteristic of their lives, which is why God's favor toward them is ongoing (the imperfect ἐποίει of v.20).
αἱtheNominativearticle with nominative subject→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαῖαιmidwivesNominativesubject of ἐφοβοῦντο→ participant prominenceμαῖα: final appearance of the midwives as protagonists; the verse completes their story and rewards their courage with the summary theological verdict: God made them households.
τὸνtheAccusativearticle with accusative object→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative direct object of ἐφοβοῦντο (object of reverential fear)→ object specificationθεός: 'God'; the third and final occurrence of the φοβέομαι + θεός formula in vv.17, 20, 21 — the chapter brackets the midwife episode with the theme of fearing God as the ground of both their action and their reward.
ἐποίησενmade / gaveAor Act Indic 3 Sg · ποιέωmain verb — God's specific act of reward (subject: God, implied from context)→ constative aorist (the gift of households as a completed divine act)ποιέω: 'make, do'; here in the sense of 'make for them' — God as the agent of the reward; the aorist marks the definitive, completed nature of the reward, in contrast with the ongoing imperfect of v.20 (ἐποίει εὖ); the specific reward-object (οἰκίας) follows.
αὐταῖςto them / for themDativedative of advantage (the beneficiaries of God's reward)→ participial qualificationαὐταῖς: meaning 'to them'; it contributes descriptive or attendant verbal force; here it functions as dative of advantage (the beneficiaries of God's reward).
οἰκίαςhouses / householdsAccusativeaccusative direct object of ἐποίησεν (the specific form of divine reward)→ object specificationοἰκία, -ας, ἡ: 'house, household'; renders Hebrew בָּתִּים ('houses/households'); the term is interpreted in two main ways: (1) literally, material houses as part of divine blessing; (2) genealogical households / dynasties, i.e., God gave them families and lineages of their own. The rabbinic tradition (Sotah 11b) identifies these 'houses' as the priestly (Aaron's) and royal (David's) dynasties, suggesting the midwives were ancestors of Miriam and Moses (Jochebed) or similar figures — a reading that, while midrashic, captures the narrative logic of the extraordinary reward.
22
συνέταξεν δὲ Φαραω παντὶ τῷ λαῷ αὐτοῦ λέγων Πᾶν ἄρσεν, ὃ ἐὰν τεχθῇ τοῖς Εβραίοις, εἰς τὸν ποταμὸν ῥίψατε· καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό.
And Pharaoh commanded all his people, saying: 'Every male that is born to the Hebrews — cast it into the river; and every female — let it live.'
Verse 22 is the chapter's narrative climax and darkest point: frustrated by the failure of covert infanticide, Pharaoh issues a public decree (συνέταξεν παντὶ τῷ λαῷ) that conscripts the entire Egyptian population into enforcing the killing of Hebrew males. The river-decree (εἰς τὸν ποταμὸν ῥίψατε) turns the Nile — life-giver of Egypt — into an instrument of genocide. The LXX adds καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό ('and every female — let it live'), an element absent or less explicit in the MT's Masoretic text, spelling out the binary decree fully. The chapter closes on this darkest note, setting the stage for Moses' birth in chapter 2 — the very river of death will be the instrument of his preservation.
Word-by-word analysis· 24 words
συνέταξενcommanded / orderedAor Act Indic 3 Sg · συντάσσωmain verb — Pharaoh's public edict→ constative aorist (the decree as a single, completed authoritative act)συντάσσω: 'to arrange, command, give orders'; the same verb as in v.17 (συνέταξεν αὐταῖς ὁ βασιλεύς — the private command to the midwives); its reappearance here marks the escalation from covert command (v.17) to public decree: Pharaoh's failure with the midwives drives him to go public and involve all his people.
δὲand / nowpostpositive narrative connective (chapter-closing transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦαραωPharaohindeclinable proper noun — nominative subject of συνέταξεν→ participant identificationΦαραω: the royal title is used without the fuller designation (cf. ὁ βασιλεὺς Αἰγύπτου in vv.15, 18) — the bare Φαραω at the chapter's close has an almost iconic force, the oppressor acting in his own name.
παντὶto allDativeadjective in the dative indirect object phrase (comprehensive scope of the command's audience)→ participial qualificationπᾶς: 'all, every'; παντὶ τῷ λαῷ ('all his people') marks the decisive shift from covert to public policy — the entire Egyptian nation is now conscripted as enforcers of the genocidal decree.
τῷtheDativearticle with dative indirect object→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative indirect object of συνέταξεν (the audience commanded)→ sphere or referenceλαός: 'people'; Pharaoh's own people (λαῷ αὐτοῦ) — his Egyptian nation — are now made agents of the decree; the word echoes ὁ λαὸς of v.20 (where it designated Israel) and παντὶ τῷ ἔθνει αὐτοῦ of v.9 — Pharaoh is mobilizing his nation against God's people.
αὐτοῦhisGenitivegenitive of possession with λαῷ→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with λαῷ.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωcircumstantial participle of manner (how the command was given — the content follows in direct speech)→ present participle: simultaneous with the act of commandingλέγω: 'say'; the participial phrase λέγων introduces direct speech in a standard LXX formula (rendering Hebrew לֵאמֹר, the infinitive construct used before direct speech); it bridges the command-verb συνέταξεν to the decree's content.
Πᾶνevery / allNominativeadjective (substantival — heading the decree's first category)→ participial qualificationπᾶς: 'every'; Πᾶν ἄρσεν ('every male') with the relative clause ὃ ἐὰν τεχθῇ is the universal category of males condemned by the decree; the universality (πᾶν) makes no exceptions — any male born to any Hebrew is included.
ἄρσενmaleNominativenominative head noun of the decree's first category→ participant prominenceἄρσην: 'male'; fifth occurrence of this word in the chapter (vv.16, 17, 18, 22); the escalation from the private command to midwives (ἐὰν μὲν ἄρσεν ᾖ, ἀποκτείνατε αὐτό, v.16) to the public decree (Πᾶν ἄρσεν … ῥίψατε) tracks the intensification of Pharaoh's genocidal policy across the chapter.
ὃthat / whichNominativerelative pronoun — nominative subject of the relative clause (antecedent: ἄρσεν)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the relative clause ὃ ἐὰν τεχθῇ ('that may be born') makes the decree prospective and absolute — it applies to all future births.
ἐὰνif / thatconditional particle (ὃ ἐὰν + subjunctive = 'whatever is born' — generalizing relative with indefinite force)→ discourse linkage or contrastἐάν: with the relative ὃ it forms a generalizing construction ('every male, whatever may be born') — effectively 'any male that is born'; renders Hebrew כָּל־הַבֵּן הַיִּלּוֹד ('every son that is born').
τεχθῇmay be bornAor Pass Subj 3 Sg · τίκτωverb of the generalizing relative clause (subjunctive: indefinite future births)→ aorist: each individual birth as a single eventτίκτω: 'give birth; be born' (passive); the aorist passive τεχθῇ refers to each individual birth event — every male that comes to be born; the same verb as πρὸς τῷ τίκτειν (v.16) and τίκτουσιν (v.19), closing the chapter with the birth-language that runs through the midwife episode.
τοῖςto theDativearticle with dative noun (dative of group membership: 'born belonging to the Hebrews')→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραίοιςHebrewsDativedative of group membership / indirect object of τεχθῇ ('born to the Hebrews')→ sphere or referenceἙβραῖος: 'Hebrew'; the dative τοῖς Εβραίοις specifies the ethnic group whose male infants are targeted; the category is ethnic rather than religious — Pharaoh is enacting demographic destruction of a people.
εἰςintopreposition of direction governing accusative τὸν ποταμόν→ spatial or relational framingεἰς: 'into'; the directional force is stark — not 'beside' or 'near' but into the river.
τὸνtheAccusativearticle with accusative noun→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμὸνriverAccusativeaccusative complement of εἰς (the destined locus of death)→ object specificationποταμός, -οῦ, ὁ: 'river'; the definite article τὸν makes this the Nile specifically — ὁ ποταμός is the standard LXX reference to the Nile (the great river of Egypt, cf. Gen 41:1 LXX); the Nile is the life-giving artery of Egypt, and Pharaoh's decree turns it into the instrument of death — an instrument that chapter 2 will invert when Moses is preserved in a basket on this same river.
ῥίψατεthrow / castAor Act Impv 2 Pl · ῥίπτωimperative — the decree's verb of execution→ imperative of command (directed at all Egyptians as enforcers)ῥίπτω: 'throw, hurl, cast'; the aorist imperative ῥίψατε is forceful and violent — not simply 'put in' but 'cast/hurl'; it renders Hebrew הַשְׁלִיכֻהוּ ('throw it!'); the word is echoed in the NT in Acts 27:19, 29 (cargo and anchors thrown overboard in the shipwreck) — in both cases ῥίπτω describes a violent disposal.
καὶandcoordinating conjunction (adding the complementary decree for females)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνeveryAccusativeadjective (substantival — heading the second category: females)→ participial qualificationπᾶς: 'every/all'; Πᾶν θῆλυ ('every female') exactly parallels Πᾶν ἄρσεν above, creating the binary structure of the decree: males → death; females → life (for their usability to Egypt).
θῆλυfemaleAccusativeaccusative head noun of the second decree-category→ object specificationθῆλυς: 'female'; the final occurrence of the ἄρσεν / θῆλυ binary in the chapter (cf. v.16); the MT of Exod 1:22 as preserved in some traditions mentions only the male decree, but the LXX text adds this explicit complementary clause for females (ζωογονεῖτε αὐτό), making the gender-based structure of the decree fully explicit.
ζωογονεῖτεlet live / keep alivePres Act Impv 2 Pl · ζωογονέωimperative — the complementary decree for females→ imperative of permission / commandζωογονέω: 'to keep alive, preserve life'; the same verb the narrator used of the midwives' defiant act (ἐζωογόνουν, v.17) and Pharaoh's accusation (ἐζωογονεῖτε, v.18); its reappearance in the closing decree creates a final verbal irony — the word that described the midwives' life-giving defiance is now the word Pharaoh uses to order females kept alive, but for his own purposes.
αὐτόitAccusativeaccusative direct object of ζωογονεῖτε→ participant referenceαὐτό: the neuter pronoun referring to θῆλυ (neuter in Greek); the chapter closes with this single pronoun — 'let it live' — setting up the ultimate irony of Exodus 2, where the child who survives is not a female but a male, preserved in a basket on the very river of this decree.