1
Εἶπεν δὲ κύριος πρὸς Μωυσῆν· Εἴσελθε πρὸς Φαραω· ἐγὼ γὰρ ἐσκλήρυνα αὐτοῦ τὴν καρδίαν καὶ τῶν θεραπόντων αὐτοῦ, ἵνα ἐπέλθῃ τὰ σημεῖα ταῦτα ἐπ᾽ αὐτούς.
And the LORD said to Moses, 'Go in to Pharaoh; for I have hardened his heart and the heart of his servants, so that these signs may come upon them.'
The δέ-continuation resumes the plague sequence after chapter 9's hail; the aorist εἶπεν calques Hebrew wayyōʾmer (cf. 9:1, 8, 13). The ἵνα purpose clause articulates the theological rationale for the hardening: the signs are not merely punitive but revelatory and catechetical, as the following verse makes explicit.
Word-by-word analysis· 25 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative introduction of divine speech)→ constative aorist (single speech event)λέγω: the standard verb of speech; the aorist εἶπεν is the LXX's ubiquitous narrative introducer, calquing Hebrew wayyōʾmer; it opens each new divine commission in the plague sequence (cf. 9:1, 8, 13). The verb introduces direct speech rather than indirect report.
δέand / nowpostpositive continuative particle→ discourse linkage or contrastδέ: mild continuative, not contrastive here; marks narrative transition from the concluded hail-plague episode to the new divine commission.
κύριοςthe LORDNominativesubject of εἶπεν→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה (YHWH); nominative singular, the divine subject of every commission speech in the plague narrative.
πρόςtopreposition governing Μωυσῆν (accusative: direction of speech)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing Μωυσῆν (accusative: direction of speech).
ΜωυσῆνMosesAccusativeobject of πρός (indirect addressee of divine speech)→ object specificationΜωυσῆς: declinable Greek form of Hebrew מֹשֶׁה; accusative singular after πρός; Moses is consistently the primary recipient of divine commissions throughout the plague sequence, sometimes with Aaron (v.3) but here alone.
Εἴσελθεgo inAor Act Impv 2 Sg · εἰσέρχομαιimperative (divine command to Moses)→ urgent command (punctiliar aorist imperative)εἰσέρχομαι: 'enter, go in'; compound of εἰς + ἔρχομαι; the aorist imperative signals urgency and definiteness; the destination (Pharaoh's presence) is one Moses approaches not willingly but under divine command, a pattern that reaches its resolution in v.29.
πρόςtopreposition governing Φαραω→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing Φαραω.
ΦαραωPharaohobject of πρός (indeclinable proper noun)→ participant identificationΦαραω: indeclinable LXX transliteration of Hebrew פַּרְעֹה (parʿōh), the Egyptian royal title treated as a personal name; syntactically invariable regardless of grammatical case required.
ἐγώINominativeemphatic subject of ἐσκλήρυνα→ participant referenceἐγώ: explicit pronoun is emphatic, underscoring that the hardening is a deliberate divine act, not circumstance or Pharaoh's native stubbornness alone; the emphasis recurs in the hardening-refrain throughout ch.10 (vv.20, 27).
γάρforpostpositive explanatory particle→ discourse linkage or contrastγάρ: causal-explanatory, grounding the command εἴσελθε in the divine rationale; the hardening is not an obstacle to the mission but its theological framework — Moses must go in precisely because Pharaoh's heart is hardened, so the signs may accumulate.
ἐσκλήρυναI have hardenedAor Act Indic 1 Sg · σκληρύνωmain verb of explanatory clause→ constative aorist (completed prior divine act)σκληρύνω: 'harden, stiffen'; renders Hebrew חִזַּק (Piel, 'strengthen/harden') or הִקְשָׁה (from קָשָׁה); the LXX uses this verb consistently for the hardening motif: 9:12; 10:1, 20, 27; 11:10. The aorist marks an act already accomplished, setting the conditions for the present command.
αὐτοῦhisGenitivepossessive genitive modifying καρδίαν→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive modifying καρδίαν.
τήνtheAccusativearticle with καρδίαν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίανheartAccusativedirect object of ἐσκλήρυνα→ object specificationκαρδία: 'heart'; in LXX idiom the heart is the seat of volition, understanding, and resolve, rendering Hebrew לֵב / לֵבָב; Pharaoh's hardened heart denotes his resolved refusal, the theological locus of the plague narrative.
καίandcoordinating conjunction (extending the object of ἐσκλήρυνα)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle with θεραπόντων (genitive phrase parallel to αὐτοῦ τὴν καρδίαν, sharing καρδίαν by ellipsis)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπόντωνservantsGenitivegenitive (implied: 'and the heart of his servants' — shared object by ellipsis)→ relational specificationθεράπων: 'servant, attendant, minister'; a more honorific term than δοῦλος, used of Pharaoh's court officials; it is these same θεράποντες who in v.7 urge Pharaoh to relent, suggesting their hardening too has limits.
αὐτοῦhisGenitivepossessive genitive modifying θεραπόντων→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive modifying θεραπόντων.
ἵναso thatfinal conjunction introducing purpose clause (with subjunctive)→ discourse linkage or contrastἵνα: introduces the first of two purpose clauses in vv.1–2 (ἵνα … ὅπως), giving the hardening a dual rationale: signs upon Egypt (v.1) and catechetical memory for Israel (v.2). The pairing of purposes is theologically deliberate.
ἐπέλθῃmay come uponAor Act Subj 3 Sg · ἐπέρχομαιverb of purpose clause→ purposive subjunctive (single decisive arrival)ἐπέρχομαι: 'come upon, arrive against'; compound of ἐπί + ἔρχομαι; the signs 'coming upon' Egypt connotes hostile advent; the aorist subjunctive marks a single purposive event rather than ongoing process.
τάtheNominativearticle with σημεῖα (subject of ἐπέλθῃ)→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
σημεῖαsignsNominativesubject of ἐπέλθῃ→ participant prominenceσημεῖον: 'sign, portent, miracle'; renders Hebrew אֹות (ʾôt); by calling the plagues σημεῖα the LXX frames them as revelatory communicative acts — they signify YHWH's identity and power — not merely punitive events.
ταῦταtheseNominativedemonstrative pronoun modifying σημεῖα (anaphoric: the plague-signs already unfolding)→ participant referenceταῦτα: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun modifying σημεῖα (anaphoric: the plague-signs already unfolding).
ἐπ᾽uponpreposition governing αὐτούς (ἐπί before vowel)→ spatial or relational framingἐπ᾽: meaning 'upon'; here it marks the relation signaled by preposition governing αὐτούς (ἐπί before vowel).
αὐτούςthemAccusativeobject of ἐπί (Pharaoh and his court / the Egyptians)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπί (Pharaoh and his court / the Egyptians).
2
ὅπως διηγήσησθε εἰς τὰ ὦτα τῶν τέκνων ὑμῶν καὶ τῶν τέκνων τῶν τέκνων ὑμῶν ὅσα ἐνέπαιξα τοῖς Αἰγυπτίοις καὶ τὰ σημεῖά μου ὅσα ἐποίησα ἐν αὐτοῖς, καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος.
so that you may recount in the ears of your children and your children's children what I made sport of with the Egyptians, and my signs that I did among them, and you shall know that I am the LORD.
ὅπως continues and extends the purpose structure from ἵνα in v.1, giving the hardening a second, Israel-directed rationale: multigenerational transmission of the exodus story. The self-revelation formula γνώσεσθε ὅτι ἐγώ εἰμι κύριος is unique here in being addressed to Israel rather than Egypt — the plagues serve Israel's theological education as much as Egypt's punishment.
Word-by-word analysis· 32 words
ὅπωςin order thatfinal conjunction (second purpose clause, continuing from ἵνα v.1)→ discourse linkage or contrastὅπως: purpose conjunction with subjunctive; here it extends and complements ἵνα (v.1), giving the hardening a second, Israel-directed rationale. The pairing ἵνα … ὅπως is rhetorically emphatic: both the external sign-event and the internal catechetical transmission are divinely intended.
διηγήσησθεyou may recountAor Mid Subj 2 Pl · διηγέομαιverb of purpose clause (catechetical purpose)→ purposive subjunctive (intended act of narration)διηγέομαι: 'recount, narrate in full, relate in detail'; a verb of thoroughgoing oral narration (stronger than simply 'tell'); middle voice. The subject shifts from Moses (commanded) to 'you' Israel collectively, who are charged with transmitting exodus memory to their descendants. Renders Hebrew תְּסַפֵּר (Piel of סָפַר, 'recount').
εἰςintopreposition (directional: 'into the ears of')→ spatial or relational framingεἰς + ὦτα is a Hebraism calquing לְאָזְנֵי ('into the ears of'), a formulaic expression for deliberate, direct oral transmission (cf. Gen 20:8; Exod 17:14 LXX); the image of speaking 'into ears' emphasizes intentional oral pedagogy.
τάtheAccusativearticle with ὦτα→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ὦταearsAccusativeobject of εἰς ('into the ears')→ object specificationοὖς (pl. ὦτα): 'ear'; the idiomatic phrase εἰς τὰ ὦτα evokes the Jewish liturgical practice of oral transmission from parent to child (cf. Deut 4:9; 6:7), the Haggadah context of Passover recounting.
τῶνtheGenitivearticle with τέκνων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
τέκνωνchildrenGenitivegenitive of recipient ('of your children')→ relational specificationτέκνον: 'child'; renders Hebrew בֵּן (son/child); the plural τέκνα designates the first generation of descendants.
ὑμῶνyourGenitivepossessive genitive with τέκνων→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with τέκνων.
καίandcoordinating conjunction (extending the audience chain to grandchildren)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle with second τέκνων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
τέκνωνchildrenGenitivegenitive (first descendants, governing the following genitive)→ relational specificationτέκνων: meaning 'children'; it serves as genitive (first descendants, governing the following genitive).
τῶνtheGenitivearticle with third τέκνων (grandchildren)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
τέκνωνchildrenGenitivegenitive (second generation: grandchildren)→ relational specificationThe triple τέκνων structure — 'children … children of children' — renders Hebrew בְּנֵי בָנֶיךָ ('your sons' sons') and underlines the obligation of multigenerational transmission; the repetition is a Hebraism that the LXX preserves literally, giving it the rhythmic force of liturgical language.
ὑμῶνyourGenitivepossessive genitive with third τέκνων→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with third τέκνων.
ὅσαwhat / all thatAccusativecorrelative relative pronoun (object of ἐνέπαιξα, introducing content of narration)→ participant referenceὅσα: neuter plural correlative pronoun, 'all that / how many things'; functions as accusative object of ἐνέπαιξα and introduces the substance of what Israel is to recount to its children.
ἐνέπαιξαI mocked / made sport ofAor Act Indic 1 Sg · ἐμπαίζωmain verb of relative clause (divine action on the Egyptians)→ constative aorist (completed mockery-event)ἐμπαίζω: 'mock, make sport of, play tricks on'; a strong ironic verb — God 'mocked' or 'made a fool of' Egypt through the plagues. This is notably stronger than the MT's עָשִׂיתִי (ʿāśîtî, 'what I did'), introducing divine irony absent from the Hebrew; it frames the plagues as divine ridicule of Egyptian pretension (cf. the same verb at Matt 27:29, 31 for the soldiers mocking Jesus; 1 Kgs 18:27 LXX for Elijah mocking Baal's priests).
τοῖςtheDativearticle with Αἰγυπτίοις (dative of persons mocked)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίοιςEgyptiansDativedative of persons mocked (object of ἐμπαίζω)→ sphere or referenceΑἰγύπτιος: 'Egyptian'; the ethnic adjective used substantively; the plural dative renders מִצְרַיִם (Miṣrayim), the standard designation for Egypt and Egyptians throughout the LXX.
καίandcoordinating conjunction (adding second object of recounting: the signs)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τάtheAccusativearticle with σημεῖά→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
σημεῖάsignsAccusativedirect object of ἐποίησα (parallel object alongside ὅσα ἐνέπαιξα)→ object specificationσημεῖον: see v.1; with μου ('my signs') — divine possession emphasizes that the miracles are acts of YHWH's self-revelation.
μουmyGenitivepossessive genitive with σημεῖά→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with σημεῖά.
ὅσαwhich / thatAccusativerelative pronoun (object of ἐποίησα, parallel to first ὅσα)→ participant referenceὅσα: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (object of ἐποίησα, parallel to first ὅσα).
ἐποίησαI did / performedAor Act Indic 1 Sg · ποιέωverb of relative clause (parallel to ἐνέπαιξα)→ constative aorist (completed acts of power)ποιέω: 'do, make, perform'; the standard verb for divine action; the pair ἐνέπαιξα … ἐποίησα gives both the ironic and the performative dimensions of the plagues in tandem.
ἐνamong / inpreposition governing αὐτοῖς (sphere of action: 'among them')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition governing αὐτοῖς (sphere of action: 'among them').
αὐτοῖςthemDativedative object of ἐν (the Egyptians)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐν (the Egyptians).
καίandcoordinating conjunction (adding the result/goal of the narration)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνώσεσθεyou shall knowFut Mid Indic 2 Pl · γινώσκωmain verb of result clause (theological culmination of the catechetical purpose)→ predictive future (divine pledge of saving knowledge)γινώσκω: 'know, come to know, perceive'; future middle; the result of catechetical recounting is Israel's experiential knowledge of YHWH's identity. The formula γνώσεσθε ὅτι ἐγώ εἰμι κύριος recurs throughout Exodus and dominates Ezekiel (the 'recognition formula'); here it is addressed to Israel — uniquely catechetical — not to Egypt.
ὅτιthatcomplementizer (introducing object clause of γνώσεσθε)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἐγώINominativeemphatic predicate subject of εἰμί (self-revelation formula)→ participant referenceἐγώ: explicit pronoun within the self-revelation formula reinforces the declaration's force: this is not merely identification but divine self-assertion.
εἰμίamPres Act Indic 1 Sg · εἰμίcopula (self-revelation formula)→ gnomic present (eternal self-identification)εἰμί: 'to be'; in ἐγώ εἰμι κύριος the copula carries the weight of the Hebrew name-formula אֲנִי יהוה (ʾănî YHWH), the covenantal declaration of divine identity that anchors the plague narrative and the revelation at Sinai; the gnomic present declares an abiding reality, not a momentary state.
κύριοςthe LORDNominativepredicate nominative (divine title / Tetragrammaton substitute)→ participant prominenceκύριος: see v.1; here the predicate complement of the self-revelation formula, the culminating theological disclosure toward which the entire catechetical-memorial purpose of the plagues is aimed.
3
Εἰσῆλθεν δὲ Μωυσῆς καὶ Ααρων ἐναντίον Φαραω καὶ εἶπαν αὐτῷ· Τάδε λέγει κύριος ὁ θεὸς τῶν Εβραίων· Ἕως τίνος οὐ βούλει ἐντραπῆναί με; ἐξαπόστειλον τὸν λαόν μου, ἵνα λατρεύσωσίν μοι.
Moses and Aaron went in before Pharaoh and said to him, 'Thus says the LORD the God of the Hebrews: How long will you refuse to show reverence to me? Send my people away, that they may serve me.'
The δέ-continuation resumes narrative time as Moses and Aaron execute the divine command of v.1. The messenger formula τάδε λέγει κύριος ὁ θεὸς τῶν Εβραίων echoes prophetic usage; the rhetorical question ἕως τίνος ('how long?') expresses divine exasperation after the repeated cycles of hardening and demand, now reaching a new peak of urgency.
Word-by-word analysis· 30 words
Εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιmain verb (narrative action: Moses and Aaron enter Pharaoh's presence)→ constative aorist (single entry event)εἰσέρχομαι: see v.1 (Εἴσελθε); here the aorist indicative records the fulfilment of the command given in v.1; the singular verb with compound subject (Μωυσῆς καὶ Ααρων) follows standard LXX practice of agreement with the first-named subject.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of εἰσῆλθεν (compound subject, first element)→ participant prominenceΜωυσῆς: nominative singular; Moses named first as the primary figure even when acting with Aaron.
καίandcoordinating conjunction (joining compound subject)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject of εἰσῆλθεν (compound subject, second element; indeclinable)→ participant identificationΑαρων: indeclinable transliteration of Hebrew אַהֲרֹן; syntactically invariable in the LXX regardless of grammatical case; Aaron functions throughout the plague narrative as Moses' spokesperson before Pharaoh (cf. 7:1–2).
ἐναντίονbefore / in the presence ofimproper preposition governing Φαραω (genitive: 'before Pharaoh')→ spatial or relational framingἐναντίον: 'in the sight of, before, facing'; a common LXX preposition rendering Hebrew לִפְנֵי ('before the face of'); presents the audience as a formal court appearance.
ΦαραωPharaohobject of ἐναντίον (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of ἐναντίον (indeclinable).
καίandcoordinating conjunction (sequential action: entry then speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (introducing messenger speech)→ constative aorist (single speech event)λέγω: plural aorist εἶπαν (variant of εἶπον) with compound subject; introduces the formal messenger speech that follows.
αὐτῷto himDativedative of indirect object (Pharaoh as addressee)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Pharaoh as addressee).
ΤάδεThus / these thingsAccusativedemonstrative pronoun (object of λέγει; standard messenger formula)→ participant referenceτάδε: demonstrative pronoun, neuter plural accusative; τάδε λέγει κύριος is the standard LXX messenger formula rendering Hebrew כֹּה אָמַר יהוה ('thus says the LORD'); it recurs throughout the prophetic literature and the plague commissions, framing the following words as divine diktat.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of messenger formula (τάδε λέγει κύριος)→ historical present (vividness of divine proclamation)λέγω: present tense in the messenger formula gives the divine word a timeless, immediate quality — 'the LORD says' (not 'said'), preserving the freshness of the prophetic declaration.
κύριοςthe LORDNominativesubject of λέγει (the divine speaker of the messenger word)→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of λέγει (the divine speaker of the messenger word).
ὁtheNominativearticle with θεός (appositive phrase identifying κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος (extended divine title)→ participant prominenceθεός: 'God'; together κύριος ὁ θεὸς τῶν Εβραίων renders יהוה אֱלֹהֵי הָעִבְרִים; the full title specifies which God is speaking, identifying YHWH as the national deity of the Hebrews and implicitly challenging Pharaoh's authority as servant of the Egyptian gods.
τῶνof theGenitivearticle with Εβραίων (genitive of association with θεός)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραίωνHebrewsGenitivegenitive of association ('God of the Hebrews')→ relational specificationΕβραῖος: 'Hebrew'; renders Hebrew עִבְרִי (ʿibrî); the ethnic designation used especially in speech addressed to non-Israelites (cf. Gen 39:14; Exod 1:15); it is the term through which Israel is identified before the Egyptians.
Ἕωςuntil / how longconjunction in rhetorical question (temporal: 'until when?')→ discourse linkage or contrastἕως τίνος: 'until when? / how long?'; a rhetorical lament formula expressing divine (and prophetic) exasperation; renders Hebrew עַד־מָתַי; the question marks the intensifying impatience of a God who has issued repeated demands.
τίνοςwhen / what (point)Genitiveinterrogative pronoun genitive with ἕως ('until when')→ relational specificationτίνος: meaning 'when'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun genitive with ἕως ('until when').
οὐnotnegation (modifying βούλει)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (modifying βούλει).
βούλειare you willingPres Mid Indic 2 Sg · βούλομαιmain verb of rhetorical question (volition)→ progressive present (ongoing refusal of will)βούλομαι: 'wish, be willing, intend'; a volitional verb stronger than θέλω in some contexts; the present tense underlines the ongoing, habitual nature of Pharaoh's refusal — not a single act but a persistent disposition.
ἐντραπῆναίto show reverence / be ashamed beforeAor Pass Inf · ἐντρέπωcomplementary infinitive (object of βούλει)→ ingressive aorist (beginning to show reverence)ἐντρέπω (passive): 'be turned toward, show regard/reverence for, be ashamed before'; renders Hebrew הִכָּנַע (Niphal of כָּנַע, 'humble oneself, submit'); the passive of ἐντρέπω connotes being moved to respect or deference; the question is whether Pharaoh will begin to show the proper reverence (ἐντραπῆναί) due to the God of the Hebrews.
μεmeAccusativeaccusative object of ἐντραπῆναί (the one before whom reverence is owed)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐντραπῆναί (the one before whom reverence is owed).
ἐξαπόστειλονsend away / releaseAor Act Impv 2 Sg · ἐξαποστέλλωimperative (divine demand, main request of the messenger speech)→ urgent command (punctiliar aorist imperative)ἐξαποστέλλω: 'send away, dispatch, release'; a compound intensifying ἀποστέλλω; the repeated imperative throughout the plague section (7:16; 8:1; 9:1; 10:3) constitutes the structural demand of the Exodus narrative, the refusal of which drives the escalating plagues.
τόνtheAccusativearticle with λαόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξαπόστειλον→ object specificationλαός: 'people'; the standard LXX term for Israel as the covenant people of God, rendering Hebrew עַם; τὸν λαόν μου ('my people') is the divine possessive that asserts YHWH's prior claim over Israel against Pharaoh's appropriation of their labor.
μουmyGenitivepossessive genitive with λαόν (divine ownership claim)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with λαόν (divine ownership claim).
ἵναso thatfinal conjunction (purpose of the release)→ discourse linkage or contrastἵνα: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
λατρεύσωσίνthey may serve / worshipAor Act Subj 3 Pl · λατρεύωverb of purpose clause→ purposive subjunctive (cultic service as goal)λατρεύω: 'serve, render religious service, worship'; a cultic term used specifically of religious service owed to a deity (never mere social service); renders Hebrew עָבַד (ʿābad, 'serve/worship'); the ἵνα λατρεύσωσίν formula is the stated purpose of every release demand in the plague section — freedom is freedom for worship, not merely freedom from slavery.
μοιmeDativedative of indirect object (the LORD as recipient of cultic service)→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the LORD as recipient of cultic service).
4
εἰ δὲ μὴ θέλεις σὺ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἐπάγω αὔριον ἀκρίδα ἐπὶ πάντα τὰ ὅριά σου·
'But if you are not willing to send my people away, behold, I am about to bring tomorrow a locust upon all your borders.'
The εἰ δέ conditional presents the protasis of a divine ultimatum: the refusal to release triggers the locust plague. The futuristic present ἐπάγω ('I am bringing') creates vivid immediacy. The adverb αὔριον ('tomorrow') gives Pharaoh a single night to reconsider, adding dramatic tension to the announcement.
Word-by-word analysis· 19 words
εἰifconditional particle (introducing first-class / open condition)→ discourse linkage or contrastεἰ: conditional particle; the εἰ + indicative construction presents the condition as a real possibility (or in this context, a known reality), giving the threat its weight.
δέbutpostpositive adversative particle→ discourse linkage or contrastδέ: mildly adversative here, marking the pivot from the demand (v.3) to the consequence of non-compliance.
μήnotnegation within conditional protasis→ clausal qualification or emphasisμή: meaning 'not'; it negates or qualifies the assertion of the clause.
θέλειςyou are willingPres Act Indic 2 Sg · θέλωmain verb of conditional protasis→ progressive present (ongoing state of unwillingness)θέλω: 'wish, want, be willing'; here practically synonymous with βούλει from v.3, reinforcing the volitional nature of Pharaoh's refusal; the present tense again marks a continuing disposition.
σύyouNominativeemphatic subject pronoun (Pharaoh singled out personally)→ participant referenceσύ: explicit pronoun for emphasis; singles out Pharaoh personally as the decision-maker whose will is at issue.
ἐξαποστεῖλαιto send away / releaseAor Act Inf · ἐξαποστέλλωcomplementary infinitive (object of θέλεις)→ ingressive aorist (beginning the act of release)ἐξαποστέλλω: see v.3; the infinitive here as object of θέλεις restates the core demand, completing the conditional protasis.
τόνtheAccusativearticle with λαόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξαποστεῖλαι→ object specificationλαός: see v.3; τὸν λαόν μου restates the divine ownership claim.
μουmyGenitivepossessive genitive with λαόν→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with λαόν.
ἰδούbehold / lookpresentative particle (introducing the divine announcement)→ discourse linkage or contrastἰδού: 'behold, look'; the standard LXX rendering of הִנֵּה (hinnēh), a presentative particle that calls attention to what follows with dramatic immediacy; it introduces the apodosis of the conditional, framing the plague announcement as a divine spectacle already in motion.
ἐγώINominativeemphatic subject of ἐπάγω (divine agency foregrounded)→ participant referenceἐγώ: explicit pronoun within the announcement formula ἰδοὺ ἐγώ, emphasizing that it is YHWH himself — not natural forces or chance — who will bring the locust.
ἐπάγωam bringing / will bringPres Act Indic 1 Sg · ἐπάγωmain verb of apodosis (futuristic present: imminent divine action)→ futuristic present (action as good as begun)ἐπάγω: 'bring upon, lead upon'; compound of ἐπί + ἄγω; the present indicative gives the divine announcement vivid imminence — the action is already underway in the divine plan even before tomorrow's dawn. Used of bringing judgment upon peoples throughout the prophetic literature.
αὔριονtomorrowadverb of time→ clausal contributionαὔριον: 'tomorrow'; renders Hebrew מָחָר; the temporal marker gives Pharaoh precisely one night to reconsider, setting up the dramatic morning arrival of the locust in v.13.
ἀκρίδαlocustAccusativedirect object of ἐπάγω→ object specificationἀκρίς: 'locust, grasshopper'; accusative singular as a collective noun — 'the locust' as a swarm-entity; renders Hebrew אַרְבֶּה (ʾarbeh, 'locust swarm'); one of the most feared natural disasters in the ancient Near East, capable of stripping an entire harvest in hours. The locust plague is the eighth of the ten.
ἐπίupon / overpreposition governing πάντα τὰ ὅρια (spatial: the locust will come over all borders)→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing πάντα τὰ ὅρια (spatial: the locust will come over all borders).
πάνταallAccusativeadjective modifying ὅρια (totality of territory)→ object specificationπάντα: meaning 'all'; it serves as adjective modifying ὅρια (totality of territory).
τάtheAccusativearticle with ὅρια→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριάborders / territoryAccusativeobject of ἐπί (the whole extent of Egypt's territory)→ object specificationὅριον: 'border, boundary, territory'; plural τὰ ὅρια denotes 'all borders / the entire territory'; renders Hebrew גְּבוּל (gĕbûl); the phrase πάντα τὰ ὅρια σου ('all your borders') emphasizes the totality of the coming invasion — no corner of Egypt will be spared.
σουyourGenitivepossessive genitive with ὅρια (addressing Pharaoh)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with ὅρια (addressing Pharaoh).
5
καὶ κατακαλύψει τὸ πρόσωπον τῆς γῆς καὶ οὐ δυνήσῃ κατιδεῖν τὴν γῆν, καὶ κατέδεται τὸ περισσὸν τὸ καταλειφθὲν ὑμῖν ἀπὸ τῆς χαλάζης καὶ κατέδεται πᾶν ξύλον τὸ φυόμενον ὑμῖν ἐπὶ τῆς γῆς·
and it will cover the face of the earth, and you will not be able to look upon the land; and it will devour what remains that was left to you from the hail, and it will devour every tree that grows for you upon the land.
Three parallel future verbs (κατακαλύψει, κατέδεται × 2) pile up the locust's destructive effects in a staccato of devastation. The verse elaborates v.4's announcement by specifying the visual totality (face of the earth obscured), the agricultural scope (hail survivors consumed), and the arboreal aftermath (every tree stripped). The address shifts momentarily to second singular (δυνήσῃ, ὑμῖν) — Pharaoh confronted personally.
Word-by-word analysis· 32 words
καίandnarrative conjunction (continuing the announcement of v.4)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατακαλύψειit will coverFut Act Indic 3 Sg · κατακαλύπτωmain verb (subject: ἀκρίς from v.4, the locust swarm)→ predictive future (certain coming devastation)κατακαλύπτω: 'cover over, veil completely'; the κατα- prefix intensifies total coverage; the locust will cover (κατακαλύψει) the face of the earth so completely that the land is invisible — a hyperbolic image of swarming density that ancient readers of papyri recording locust plagues would find credible.
τόtheAccusativearticle with πρόσωπον→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονface / surfaceAccusativedirect object of κατακαλύψει→ object specificationπρόσωπον: 'face, surface, front'; τὸ πρόσωπον τῆς γῆς is a Hebraism calquing פְּנֵי הָאָרֶץ ('the face of the earth/land'), the visible surface; used for the appearance of the land as seen from above or at distance.
τῆςtheGenitivearticle with γῆς (genitive: 'of the earth')→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearth / landGenitivegenitive of the covered surface→ relational specificationγῆ: 'earth, land, ground'; here the arable surface of Egypt, the fertile Nile delta that the locust will darken.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegation (modifying δυνήσῃ)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (modifying δυνήσῃ).
δυνήσῃyou will be ableFut Mid Indic 2 Sg · δύναμαιmain verb (second person singular: Pharaoh addressed directly)→ predictive future (inability as consequence)δύναμαι: 'be able, have power'; the sudden switch to second person singular (δυνήσῃ) addresses Pharaoh personally — he himself will not be able to see his own land; it makes the threat individual and vivid.
κατιδεῖνto look upon / discernAor Act Inf · καθοράωcomplementary infinitive (object of δυνήσῃ)→ complementary infinitive (visual perception denied)καθοράω: 'look down at, perceive, see clearly'; compound of κατά + ὁράω; the inability to see the land beneath the locust canopy emphasizes the sheer density of the swarm.
τήνtheAccusativearticle with γῆν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κατιδεῖν→ object specificationγῆν: meaning 'land'; it serves as direct object of κατιδεῖν.
καίandcoordinating conjunction (introducing first devouring clause)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέδεταιit will devourFut Mid Indic 3 Sg · κατεσθίωmain verb (first devouring: hail survivors consumed)→ predictive future (total consumption)κατεσθίω: 'eat down, devour, consume entirely'; the κατα- prefix implies thorough consumption leaving nothing behind; futures in this verse accumulate to create a rhythm of comprehensive destruction.
τόtheAccusativearticle with περισσόν→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
περισσόνremainder / surplusAccusativedirect object of κατέδεται (first occurrence)→ object specificationπερισσός: 'remaining, left over, in excess'; τὸ περισσόν = 'what is left over'; the locust will consume the very remnant the hail had spared — total agricultural annihilation.
τόtheAccusativearticle with καταλειφθέν (participial substantive)→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
καταλειφθένthat which was leftAor Pass Part Acc Sg Neut · καταλείπωattributive participle modifying τὸ περισσόν→ culminative aorist (action brought to completion: the hail's leaving of survivors)καταλείπω: 'leave behind, leave remaining'; passive participle τὸ καταλειφθέν = 'what was left behind' by the hail plague; links to the hail of chapter 9, making the locust the direct sequel.
ὑμῖνto youDativedative of advantage (what was left for you — ironic: Egypt's advantage now stripped)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (what was left for you — ironic: Egypt's advantage now stripped).
ἀπόfrompreposition governing χαλάζης (source: what escaped the hail)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing χαλάζης (source: what escaped the hail).
τῆςtheGenitivearticle with χαλάζης→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χαλάζηςhailGenitivegenitive of source (what the hail left behind)→ relational specificationχάλαζα: 'hail'; the seventh plague (Exod 9:13–35); by specifying that the locust will devour what the hail spared, the narrative presents the plagues as an escalating, interlocking sequence of total agricultural destruction.
καίandcoordinating conjunction (introducing second devouring clause)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέδεταιit will devourFut Mid Indic 3 Sg · κατεσθίωmain verb (second devouring: the trees)→ predictive futureκατεσθίω: repeated from above; the repetition of κατέδεται is emphatic — the same comprehensive devouring extended from crops to trees.
πᾶνeveryAccusativeadjective modifying ξύλον (totality)→ object specificationπᾶν: meaning 'every'; it serves as adjective modifying ξύλον (totality).
ξύλονtree / woodAccusativedirect object of κατέδεται (second occurrence)→ object specificationξύλον: 'tree, wood, timber'; here 'every tree' — not merely crops (βοτάνη) but the perennial trees as well; renders Hebrew עֵץ (ʿēṣ, 'tree/wood'); the destruction of Egypt's trees compounds the agricultural catastrophe.
τόtheAccusativearticle with φυόμενον (attributive participial phrase)→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
φυόμενονgrowing / sproutingPres Mid Part Acc Sg Neut · φύωattributive participle modifying ξύλον ('every tree that grows')→ progressive participle (ongoing natural growth)φύω: 'grow, sprout, put forth'; the present participle τὸ φυόμενον ὑμῖν = 'that grows for you'; the dative of advantage ὑμῖν personalizes the loss — every tree Egypt cultivates for its own benefit.
ὑμῖνfor youDativedative of advantage ('growing for you / to your benefit')→ participant reference or interestὑμῖν: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage ('growing for you / to your benefit').
ἐπίuponpreposition governing γῆς (location: 'upon the land')→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing γῆς (location: 'upon the land').
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive after ἐπί (the land of Egypt)→ relational specificationγῆς: meaning 'land'; it serves as genitive after ἐπί (the land of Egypt).
6
καὶ πλησθήσονταί σου αἱ οἰκίαι καὶ αἱ οἰκίαι τῶν θεραπόντων σου καὶ πᾶσαι αἱ οἰκίαι πάσης γῆς Αἰγύπτου, ἃ οὐδέποτε ἑωράκασιν οἱ πατέρες σου καὶ οἱ πατέρες τῶν πατέρων σου ἀφ᾿ ἧς ἡμέρας γεγόνασιν ἐπὶ τῆς γῆς ἕως τῆς ἡμέρας ταύτης. Καὶ ἐκκλίνας Μωυσῆς ἐξῆλθεν ἀπὸ Φαραω.
and your houses will be filled, and the houses of your servants and all the houses of all the land of Egypt, such as your fathers and your fathers' fathers have never seen from the day they came upon the earth until this day. And Moses turned away and went out from Pharaoh.
The verse moves from the outdoor agricultural devastation (vv.4–5) to the invasion of domestic space (every house in Egypt filled with locusts), culminating in a transgenerational scope claim — unprecedented in all living memory. The narrative aside (Καὶ ἐκκλίνας Μωυσῆς ἐξῆλθεν) is remarkable: Moses exits without waiting for Pharaoh's response, a gesture of prophetic authority and controlled contempt.
Word-by-word analysis· 47 words
καίandnarrative conjunction (continuing the threat of vv.4–5)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πλησθήσονταίwill be filledFut Pass Indic 3 Pl · πίμπλημιmain verb (subject: αἱ οἰκίαι σου and its coordinated nouns)→ predictive future (passive: the houses filled by the locust swarm)πίμπλημι: 'fill, fill up'; the future passive presents the filling as something done to the houses by the locusts; the image of every house in Egypt filled with locusts escalates the threat beyond the fields.
σουyourGenitivepossessive genitive with οἰκίαι (addressing Pharaoh)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with οἰκίαι (addressing Pharaoh).
αἱtheNominativearticle with οἰκίαι (subject of πλησθήσονταί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίαιhousesNominativesubject of πλησθήσονταί (first element of compound subject)→ participant prominenceοἰκία: 'house, household, dwelling'; the threat extends from fields to domestic space; 'your houses' = Pharaoh's palaces and estates.
καίandcoordinating conjunction (extending the compound subject)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle with οἰκίαι (second occurrence)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίαιhousesNominativesubject (second element: servants' houses)→ participant prominenceοἰκίαι: meaning 'houses'; it serves as subject (second element: servants' houses).
τῶνof theGenitivearticle with θεραπόντων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπόντωνservantsGenitivegenitive (possessive: 'houses of your servants')→ relational specificationθεράπων: see v.1; the same court officials whose hardened hearts are mentioned in v.1 now have their own homes threatened.
σουyourGenitivepossessive genitive with θεραπόντων→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεραπόντων.
καίandcoordinating conjunction (third element of the compound subject)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσαιallNominativeadjective modifying the third οἰκίαι (totality of all Egyptian houses)→ participant prominenceπᾶσαι: meaning 'all'; it serves as adjective modifying the third οἰκίαι (totality of all Egyptian houses).
αἱtheNominativearticle with third οἰκίαι→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίαιhousesNominativesubject (third element: all houses of all Egypt)→ participant prominenceοἰκίαι: meaning 'houses'; it serves as subject (third element: all houses of all Egypt).
πάσηςall / wholeGenitiveadjective modifying γῆς→ relational specificationπάσης: meaning 'all'; it serves as adjective modifying γῆς.
γῆςlandGenitivegenitive (partitive: 'of all the land of Egypt')→ relational specificationγῆς: meaning 'land'; it serves as genitive (partitive: 'of all the land of Egypt').
ΑἰγύπτουEgyptGenitivegenitive (appositional/specifying: 'the land of Egypt')→ relational specificationΑἴγυπτος: declinable Greek name for Egypt (Hebrew מִצְרַיִם); genitive Αἰγύπτου; the full scope — Pharaoh's palaces, the officials' residences, every dwelling in Egypt — is rhetorically exhaustive.
ἅsuch as / whichAccusativerelative pronoun (neuter plural, referring to the locusts / the filling event)→ participant referenceἅ (neuter plural relative): 'such as / which things'; the antecedent is the filling-event as a whole; the relative clause introduces the transgenerational scope claim.
οὐδέποτεneveradverb of negated time→ clausal contributionοὐδέποτε: 'never, at no time'; intensified negation (οὐδέ + ποτε); renders Hebrew לֹא … מֵעוֹלָם; the unprecedented claim is a standard rhetorical device in the plague announcements (cf. 10:14).
ἑωράκασινhave seenPerf Act Indic 3 Pl · ὁράωmain verb of relative clause→ extensive perfect (accumulated experience: no generation has ever seen this)ὁράω: 'see'; the perfect ἑωράκασιν expresses accumulated experience — 'not at any time have seen'; the extensive perfect underlines that across all generations no such infestation has ever been witnessed.
οἱtheNominativearticle with πατέρες→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of ἑωράκασιν (first generation of ancestors)→ participant prominenceπατήρ: 'father, ancestor'; the appeal to ancestral memory to mark an event as unprecedented is a rhetorical topos of the plague narratives.
σουyourGenitivepossessive genitive with πατέρες (addressing Pharaoh)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with πατέρες (addressing Pharaoh).
καίandcoordinating conjunction (extending to grandparents)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle with πατέρες (second occurrence: grandparents)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject (second element: 'fathers of your fathers')→ participant prominenceπατέρες: meaning 'fathers'; it serves as subject (second element: 'fathers of your fathers').
τῶνof theGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive ('fathers' fathers / grandfathers')→ relational specificationThe formula 'your fathers and your fathers' fathers' (πατέρες σου καὶ οἱ πατέρες τῶν πατέρων σου) mirrors the catechetical formula of v.2 (τέκνων … τέκνων τῶν τέκνων) in reverse: v.2 projects memory forward across generations; v.6 pushes it backward, together bracketing historical time.
σουyourGenitivepossessive genitive with πατέρων→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with πατέρων.
ἀφ᾿frompreposition governing ἧς ἡμέρας (temporal: 'from the day that')→ spatial or relational framingἀπό (before rough breathing ἀφ᾿): temporal use, 'from (the day)'; ἀφ᾿ ἧς ἡμέρας = 'from which day / from the day that.'
ἧςwhichGenitiverelative pronoun (genitive with ἡμέρας: 'from the day that')→ relational specificationἧς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive with ἡμέρας: 'from the day that').
ἡμέραςdayGenitivegenitive with ἀπό (temporal: 'from the day')→ relational specificationἡμέρας: meaning 'day'; it serves as genitive with ἀπό (temporal: 'from the day').
γεγόνασινthey came to be / have existedPerf Act Indic 3 Pl · γίνομαιverb of relative clause (existential: 'from the day they came upon the earth')→ extensive perfect (accumulated existence from the beginning)γίνομαι: 'come to be, exist, be born'; ἀφ᾿ ἧς ἡμέρας γεγόνασιν ἐπὶ τῆς γῆς = 'from the day they came to be upon the earth' — i.e., since their ancestors first appeared; a claim to absolute historical precedent.
ἐπίuponpreposition (spatial: 'upon the earth')→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition (spatial: 'upon the earth').
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἐπί→ relational specificationγῆς: meaning 'earth'; it serves as genitive after ἐπί.
ἕωςuntilconjunction (temporal: 'until this day')→ discourse linkage or contrastἕως: meaning 'until'; conjunction or particle linking this unit with the surrounding discourse.
τῆςtheGenitivearticle with ἡμέρας→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive after ἕως ('until the day')→ relational specificationἡμέρας: meaning 'day'; it serves as genitive after ἕως ('until the day').
ταύτηςthisGenitivedemonstrative pronoun modifying ἡμέρας ('until this very day')→ relational specificationταύτης: the demonstrative underlines that the unprecedented scope is measured up to the present moment — making Pharaoh's continued resistance all the more culpable.
Καίandnarrative conjunction (transition to Moses' exit)→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκκλίναςhaving turned awayAor Act Part Nom Sg Masc · ἐκκλίνωadverbial participle (attendant circumstance of ἐξῆλθεν: 'turning away, he went out')→ attendant circumstance (simultaneous with the exit)ἐκκλίνω: 'turn away, swerve, incline away'; the participle here marks Moses' deliberate physical turning-from-Pharaoh before departing — a gesture of prophetic authority; he does not wait for Pharaoh's response but delivers the announcement and leaves.
ΜωυσῆςMosesNominativesubject of ἐξῆλθεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐξῆλθεν.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (Moses' departure from Pharaoh's presence)→ constative aorist (single departure event)ἐξέρχομαι: 'go out, depart'; the aorist marks the clean exit; Moses leaves without Aaron being mentioned, emphasizing his personal prophetic bearing.
ἀπόfrompreposition governing Φαραω (separation from Pharaoh)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing Φαραω (separation from Pharaoh).
ΦαραωPharaohobject of ἀπό (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of ἀπό (indeclinable).
7
Καὶ λέγουσιν οἱ θεράποντες Φαραω πρὸς αὐτόν· Ἕως τίνος ἔσται τοῦτο ἡμῖν σκῶλον; ἐξαπόστειλον τοὺς ἀνθρώπους, ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν· ἢ εἴδεις ὅτι ἀπόλωλεν Αἴγυπτος;
And Pharaoh's servants said to him, 'How long shall this be a stumbling-block to us? Send the men away so that they may serve their God; or do you not see that Egypt is ruined?'
The servants' speech is the narrative pivot: Pharaoh's own court breaks with him. The historical present λέγουσιν gives their intervention dramatic vividness. The rhetorical question ἢ εἴδεις ὅτι ἀπόλωλεν Αἴγυπτος; — 'do you not see that Egypt is already ruined?' — with the perfect ἀπόλωλεν presents destruction as an accomplished fact, making continued resistance appear insane.
Word-by-word analysis· 26 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historical present: the servants speak to Pharaoh)→ historical present (vivid narrative immediacy)λέγω: the historical present λέγουσιν is a literary device that draws the reader into the scene as a present participant; contrasted with the aorist εἶπεν used for Moses and Aaron (v.3), the present tense here gives the servants' speech an urgent, tumbling quality.
οἱtheNominativearticle with θεράποντες→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράποντεςservantsNominativesubject of λέγουσιν→ participant prominenceθεράπων: see v.1; these are the same court officials whose hearts God hardened (v.1); their appeal here is the narrative's ironic reversal — the hardened servants plead for Israel's release.
ΦαραωPharaohgenitive possessive with θεράποντες (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive possessive with θεράποντες (indeclinable).
πρόςtopreposition governing αὐτόν (addressee: Pharaoh)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing αὐτόν (addressee: Pharaoh).
αὐτόνhimAccusativeobject of πρός (Pharaoh as addressee)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (Pharaoh as addressee).
Ἕωςuntil / how longconjunction in rhetorical question ('how long?')→ discourse linkage or contrastἕως τίνος: see v.3; the servants now turn the 'how long?' question that Moses used against Pharaoh (v.3) back upon their own master — a rhetorically powerful reversal.
τίνοςwhat / whenGenitiveinterrogative pronoun genitive with ἕως→ relational specificationτίνος: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun genitive with ἕως.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb of rhetorical question→ predictive future (exasperated question about duration)εἰμί: copulative; the future ἔσται — 'how long shall this be a stumbling-block to us?' — implies the servants can see no end to the crisis if Pharaoh does not relent.
τοῦτοthisNominativedemonstrative pronoun (subject: the whole plague situation)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject: the whole plague situation).
ἡμῖνto usDativedative of disadvantage ('a stumbling-block to us')→ participant reference or interestἡμῖν: meaning 'to us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage ('a stumbling-block to us').
σκῶλονstumbling-block / snareNominativepredicate nominative (what 'this' is to the servants)→ participant prominenceσκῶλον: 'stumbling-block, trap, snare'; renders Hebrew מוֹקֵשׁ (môqēš, 'trap, snare'); the servants characterize the retention of Israel as a political and economic trap ensnaring Egypt — a strikingly pragmatic analysis.
ἐξαπόστειλονsend away / releaseAor Act Impv 2 Sg · ἐξαποστέλλωimperative (the servants' direct command to Pharaoh — a remarkable inversion of authority)→ urgent command (punctiliar aorist imperative)ἐξαποστέλλω: see v.3; the servants now use the very imperative Moses used in the divine demand, aligning themselves rhetorically with Moses against Pharaoh.
τούςtheAccusativearticle with ἀνθρώπους→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνθρώπουςmen / peopleAccusativedirect object of ἐξαπόστειλον→ object specificationἄνθρωπος: 'human being, man, person'; the servants refer to Israel simply as 'the people / the men' — not the theological 'my people' of the divine demand — showing a political rather than theological framing.
ὅπωςso thatfinal conjunction (purpose of the release)→ discourse linkage or contrastὅπως: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
λατρεύσωσινthey may serveAor Act Subj 3 Pl · λατρεύωverb of purpose clause→ purposive subjunctiveλατρεύω: see v.3; even the servants use the cultic term — the purpose of release is religious service, not merely economic relief.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative of indirect object of λατρεύσωσιν ('serve their God')→ sphere or referenceθεός: 'God'; the servants call YHWH 'their God' (τῷ θεῷ αὐτῶν) rather than 'the LORD God of the Hebrews' — a less formal, concessive acknowledgment.
αὐτῶνtheirGenitivepossessive genitive with θεῷ→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ.
ἤordisjunctive particle (introducing a rhetorical alternative question)→ discourse linkage or contrastἤ: 'or'; here ἤ introduces a challenging alternative — 'or (don't you know)?' — making the following perfect-tense statement a rhetorical shock: do you not already see the reality?
εἴδειςdo you see / knowPerf Act Indic 2 Sg · οἶδαmain verb of rhetorical question (perfect of perception/knowledge)→ resultant state (the seeing/knowing as an achieved awareness)οἶδα (εἴδεις): the form εἴδεις is a 2nd singular perfect of οἶδα/ὁράω, reflecting a Doric or older alternative paradigm; the perfect tense implies 'have you not come to see by now?' — Egypt's ruin is evident to anyone paying attention; the question drips with exasperation.
ὅτιthatcomplementizer (introducing object clause of εἴδεις)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἀπόλωλενis ruined / has been destroyedPerf Act Indic 3 Sg · ἀπόλλυμιmain verb of ὅτι clause (the state of Egypt)→ resultant state perfect (destruction as already accomplished reality)ἀπόλλυμι: 'destroy, ruin, perish'; the perfect ἀπόλωλεν — 'Egypt has been destroyed / is in a state of ruin' — presents the devastation not as a future threat but as an already accomplished fact; this is the most forceful use of the perfect in the chapter, making inaction appear absurd.
ΑἴγυπτοςEgyptNominativesubject of ἀπόλωλεν→ participant prominenceΑἴγυπτος: 'Egypt'; the nominative subject states the nation itself (not merely its crops or fields) as the entity destroyed — a hyperbolic but rhetorically devastating diagnosis.
8
Καὶ ἀπεστράφη Μωυσῆς καὶ Ααρων πρὸς Φαραω, καὶ εἶπεν αὐτοῖς· Πορεύεσθε καὶ λατρεύσατε τῷ θεῷ ὑμῶν κυρίῳ· τίνες δέ εἰσιν οἱ πορευόμενοι;
And Moses and Aaron were brought back to Pharaoh, and he said to them, 'Go and serve the LORD your God; but who are those who are going?'
Following the servants' appeal (v.7), Pharaoh recalls Moses and Aaron — a concession of initiative. His speech pivots immediately from apparent agreement ('Go and serve') to a narrowing qualification ('but who?'), launching the negotiation over who will be permitted to go that occupies vv.9–11.
Word-by-word analysis· 22 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπεστράφηwere brought back / turned backAor Pass Indic 3 Sg · ἀποστρέφωmain verb (Moses and Aaron recalled to Pharaoh's presence)→ constative aorist (single summons event)ἀποστρέφω: 'turn back, return, bring back'; the passive suggests Moses and Aaron were summoned/brought back rather than returning of their own initiative — Pharaoh dispatches messengers after the servants' appeal; the singular verb with compound subject is standard LXX usage.
ΜωυσῆςMosesNominativesubject of ἀπεστράφη (compound subject, first element)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἀπεστράφη (compound subject, first element).
καίandcoordinating conjunction (compound subject)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject (compound, second element; indeclinable)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as subject (compound, second element; indeclinable).
πρόςtopreposition governing Φαραω (direction of return)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing Φαραω (direction of return).
ΦαραωPharaohobject of πρός (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of πρός (indeclinable).
καίandcoordinating conjunction (introducing Pharaoh's speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Pharaoh's direct speech)→ constative aoristλέγω: Pharaoh is now the speaking subject (εἶπεν αὐτοῖς), a reversal from vv.3–6 where Moses and Aaron addressed Pharaoh.
αὐτοῖςto themDativedative of indirect object (Moses and Aaron as addressees)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Moses and Aaron as addressees).
ΠορεύεσθεgoPres Mid Impv 2 Pl · πορεύομαιimperative (apparent concession by Pharaoh)→ immediate command (present imperative: ongoing process of going)πορεύομαι: 'go, proceed, travel'; the present imperative here is ambiguous — it sounds like permission but is immediately qualified by the interrogative τίνες; Pharaoh's 'go' is performative posturing, not genuine release.
καίandcoordinating conjunction (joining the two imperatives)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λατρεύσατεserve / worshipAor Act Impv 2 Pl · λατρεύωimperative (second command: religious service ostensibly permitted)→ urgent command (punctiliar aorist imperative)λατρεύω: see v.3; Pharaoh uses the cultic term λατρεύσατε — picking up the vocabulary of Moses' demand — suggesting some awareness of its theological import, while still refusing genuine release.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative object of λατρεύσατε→ sphere or referenceθεῷ: meaning 'God'; it serves as dative object of λατρεύσατε.
ὑμῶνyourGenitivepossessive genitive with θεῷ→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ.
κυρίῳthe LORDDativedative in apposition to θεῷ ὑμῶν (specifying the divine name)→ sphere or referenceκύριος: even Pharaoh now names the deity κύριος — perhaps as a rhetorical accommodation, perhaps reflecting the LXX's standardizing of the divine title; in either case it is a remarkable moment of apparent acknowledgment.
τίνεςwhoNominativeinterrogative pronoun (subject of εἰσιν: 'who are they?')→ participant referenceτίς (plural τίνες): the interrogative immediately punctures the appearance of agreement; Pharaoh's real concern is to limit who goes — the men only, as v.11 makes explicit.
δέbut / nowpostpositive adversative particle (marking the pivot to the restrictive question)→ discourse linkage or contrastδέ: mildly adversative; the pivot from apparent grant (Πορεύεσθε) to qualification (τίνες δέ εἰσιν) is the grammatical hinge of Pharaoh's strategy.
εἰσινarePres Act Indic 3 Pl · εἰμίcopula (identifying the subject of the interrogative)→ gnomic present (identifying who the travelers are)εἰμί: see v.11.
οἱtheNominativearticle with πορευόμενοι (substantival participle)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πορευόμενοιthe ones going / those who will goPres Mid Part Nom Pl Masc · πορεύομαιsubstantival participle (predicate of εἰσιν: 'who are those going?')→ futuristic present participle (those who will actually depart)πορεύομαι: the participle echoes the imperative Πορεύεσθε from two words earlier — Pharaoh grants 'go' in the imperative but immediately interrogates 'who are the ones going?' in the participle, a subtle verbal irony that Moses' response in v.9 will answer comprehensively.
9
Καὶ λέγει Μωυσῆς· Σὺν τοῖς νέοις καὶ πρεσβυτέροις πορευσόμεθα, σὺν τοῖς υἱοῖς καὶ θυγατράσιν καὶ τοῖς προβάτοις καὶ τοῖς βουσὶν ἡμῶν· ἔστιν γὰρ ἑορτὴ κυρίου τοῦ θεοῦ ἡμῶν.
And Moses said, 'With the young and with the elders we will go, with our sons and daughters and with our flocks and our cattle; for there is a feast of the LORD our God.'
Moses answers Pharaoh's 'who?' (v.8) with an exhaustive enumeration: every age group (νέοι, πρεσβύτεροι), every family member (sons, daughters), every animal (flocks, cattle). The cumulative σύν… σύν… καί… καί pattern enacts inclusivity rhetorically. The grounding rationale — ἑορτὴ κυρίου — frames the comprehensive attendance as a cultic necessity, not a desire.
Word-by-word analysis· 28 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historical present: Moses' immediate reply)→ historical present (dramatic immediacy of the response)λέγω: historical present for vividness, matching λέγουσιν in v.7; the conversation has a rapid, cut-and-thrust quality rendered by the alternation of presents and aorists.
ΜωυσῆςMosesNominativesubject of λέγει→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of λέγει.
Σύνwithpreposition governing τοῖς νέοις (comitative: 'together with')→ spatial or relational framingσύν: 'with, together with'; the repeated σύν (twice) structures the enumeration of who will go; renders Hebrew עִם (ʿim, 'with').
τοῖςtheDativearticle with νέοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
νέοιςyoung onesDativedative object of σύν (first group in the enumeration)→ sphere or referenceνέος: 'young, youthful'; substantival plural τοῖς νέοις = 'the young ones'; the pairing with πρεσβυτέρους constitutes a merism — young and old = everyone.
καίandcoordinating conjunction (within the first σύν phrase)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρεσβυτέροιςeldersDativedative object of σύν (paired with νέοις: age merism)→ sphere or referenceπρεσβύτερος: 'elder, older person'; the pairing νέοι καὶ πρεσβύτεροι is a Hebraistic merism (נַעַר וְזָקֵן) signifying 'everyone without exception, from youngest to oldest.'
πορευσόμεθαwe will goFut Mid Indic 1 Pl · πορεύομαιmain verb (Moses' declaration of comprehensive departure)→ predictive future (firm statement of intention)πορεύομαι: 'go, travel, set out'; the first-person plural future πορευσόμεθα asserts the collective nature of the exodus — 'we will go,' not just 'the men will go'; Moses pre-empts Pharaoh's attempt to restrict the departure.
σύνwithpreposition (second comitative phrase: the family members)→ spatial or relational framingσύν: meaning 'with'; here it marks the relation signaled by preposition (second comitative phrase: the family members).
τοῖςtheDativearticle with υἱοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative object of σύν (family: sons)→ sphere or referenceυἱός: 'son'; part of the family list (sons, daughters) that Pharaoh will attempt to detain in v.10 under ἀποσκευή ('dependants').
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυγατράσινdaughtersDativedative object of σύν (family: daughters)→ sphere or referenceθυγάτηρ: 'daughter'; dative plural θυγατράσιν (3rd declension); together υἱοῖς καὶ θυγατράσιν covers the entire next generation.
καίandcoordinating conjunction (extending to livestock)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle with προβάτοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
προβάτοιςflocks / sheepDativedative object of σύν (livestock: small animals)→ sphere or referenceπρόβατον: 'sheep, small livestock'; the inclusion of flocks and cattle anticipates the later debate over livestock in v.26, where Moses insists 'not a hoof will be left behind.'
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle with βουσίν→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
βουσίνcattle / oxenDativedative object of σύν (livestock: large animals)→ sphere or referenceβοῦς: 'ox, cattle'; dative plural βουσίν; the pair πρόβατα καὶ βόες constitutes a merism for all livestock (small and large), i.e. the entirety of Israel's herds.
ἡμῶνourGenitivepossessive genitive with βουσίν (and by attraction with προβάτοις)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with βουσίν (and by attraction with προβάτοις).
ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential copula (grounding the departure in cultic obligation)→ gnomic / existential presentεἰμί: existential 'there is'; the phrase ἔστιν γὰρ ἑορτὴ κυρίου grounds Moses' comprehensive demand in theological necessity — the feast requires all.
γάρforpostpositive causal particle (grounding the enumeration in theological rationale)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτήfeast / festivalNominativesubject of ἔστιν (the feast as the reason for comprehensive departure)→ participant prominenceἑορτή: 'festival, feast, religious celebration'; renders Hebrew חַג (ḥag), the pilgrimage festival; ἑορτὴ κυρίου = 'a feast of the LORD,' the cultic occasion that demands the full participation of the entire community including dependants, livestock for sacrifice, and all generations.
κυρίουof the LORDGenitivepossessive genitive with ἑορτή (the feast belongs to / is ordained by YHWH)→ relational specificationκυρίου: meaning 'of the LORD'; it serves as possessive genitive with ἑορτή (the feast belongs to / is ordained by YHWH).
τοῦtheGenitivearticle with θεοῦ (appositive phrase)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('of the LORD our God')→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου ('of the LORD our God').
ἡμῶνourGenitivepossessive genitive with θεοῦ→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεοῦ.
10
Εἶπεν δὲ αὐτοῖς· Ἔστω οὕτως, κύριος μεθ᾿ ὑμῶν· καθότι ἀποστέλλω ὑμᾶς, μὴ καὶ τὴν ἀποσκευὴν ὑμῶν; ἴδετε ὅτι πονηρία πρόκειται ὑμῖν.
'So be it — the LORD be with you! In the same way as I would send you, would I also send your dependants? See that evil lies before you!'
Pharaoh's speech is layered with irony. Ἔστω οὕτως sounds like agreement, but κύριος μεθ᾿ ὑμῶν is probably sarcastic ('fine, may your God go with you'). The rhetorical question μὴ καὶ τὴν ἀποσκευὴν ὑμῶν; ('would I also send your baggage?') is deliberately scornful. ἴδετε ὅτι πονηρία πρόκειται ὑμῖν ('see that evil lies before your faces') is an obscure taunt — perhaps 'your intentions are evil' or 'your plan will come to nothing.'
Word-by-word analysis· 21 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Pharaoh's reply to Moses)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέand / butpostpositive adversative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτοῖςto themDativedative of indirect object (Moses and Aaron)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Moses and Aaron).
Ἔστωlet it be / so be itPres Act Impv 3 Sg · εἰμίoptative-style imperative (Pharaoh's ironic concessive response)→ concessive command (surface-level agreement, ironically meant)εἰμί: the imperative ἔστω ('let it be, so be it') sounds like acquiescence, but in context it is ambiguous — possibly sarcastic, possibly a rhetorical opening gambit that he immediately undercuts with his qualifying question.
οὕτωςso / thusadverb (as stated / in that manner)→ adverbial qualificationοὕτως: meaning 'so'; it shapes time, manner, location, or discourse flow in the clause.
κύριοςthe LORDNominativesubject of an implied optative ('may the LORD be with you')→ participant prominenceκύριος μεθ᾿ ὑμῶν: most likely a sarcastic optative wish — 'may the LORD be with you' — paralleling the blessing formula while meaning 'much good may your god do you'; it could also be read as a condition: 'as/to the extent that the LORD is with you (in sending you), so would I?'
μεθ᾿withpreposition (μετά before rough breathing) governing ὑμῶν→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition (μετά before rough breathing) governing ὑμῶν.
ὑμῶνyouGenitivegenitive object of μετά→ relational specificationὑμῶν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά.
καθότιjust as / in proportion ascomparative conjunction (introducing the scornful parallel)→ discourse linkage or contrastκαθότι: 'just as, in the same way as, because'; here introduces a scornful rhetorical parallel: 'in the same way as I would send you — would I also send your baggage?' The conjunction makes the question deliberately provocative.
ἀποστέλλωI sendPres Act Indic 1 Sg · ἀποστέλλωverb of comparative clause (Pharaoh's hypothetical act of sending)→ conative present (the sending Pharaoh conditionally imagines)ἀποστέλλω: 'send, dispatch'; Pharaoh frames the release as his own act ('I send you'), subtly asserting his authority even while appearing to comply.
ὑμᾶςyouAccusativedirect object of ἀποστέλλω→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀποστέλλω.
μήnot? / would I?interrogative negation (expecting negative answer: 'surely not!')→ clausal qualification or emphasisμή in a question expects the answer 'no': 'would I (also send) your dependants? Of course not!' — Pharaoh's rhetorical strategy is to grant the men while implicitly retaining the families as leverage.
καίalsoadverbial καί ('also, even')→ discourse linkage or contrastκαί: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
τήνtheAccusativearticle with ἀποσκευήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποσκευήνbaggage / dependantsAccusativedirect object of implied verb (parallel to ὑμᾶς in the rhetorical question)→ object specificationἀποσκευή: 'baggage, personal effects, dependants'; renders Hebrew טַף (ṭap, 'little ones, dependants'); Pharaoh dismissively calls Israel's families and children 'baggage,' reducing the theological issue of who participates in the feast to a logistical dispute about what one takes traveling.
ὑμῶνyourGenitivepossessive genitive with ἀποσκευήν→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with ἀποσκευήν.
ἴδετεsee! / look!Aor Act Impv 2 Pl · ὁράωimperative (commanding perception / attention: 'look at the situation')→ urgent commandὁράω: 'see'; the aorist imperative ἴδετε is an attention-getter — 'look!' or 'understand!'; introduces Pharaoh's ominous closing warning.
ὅτιthatcomplementizer (introducing the content of perception)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
πονηρίαevil / wickednessNominativesubject of πρόκειται→ participant prominenceπονηρία: 'evil, wickedness, malice'; the word is deliberately ambiguous — Pharaoh may mean 'evil intent on your part' (accusing Moses of bad faith) or 'disaster lies before you' (a veiled threat); the LXX rendering of an MT phrase that is itself somewhat opaque.
πρόκειταιlies before / is set beforePres Mid Indic 3 Sg · πρόκειμαιmain verb (πονηρία as the subject lying before them)→ progressive present (ongoing threatening reality)πρόκειμαι: 'lie before, be set in front of'; the compound of πρό + κεῖμαι gives a spatial image of evil as an obstacle lying ahead on the path Israel proposes to take.
ὑμῖνbefore youDativedative of reference ('before you / in your path')→ participant reference or interestὑμῖν: meaning 'before you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference ('before you / in your path').
11
μὴ οὕτως· πορευέσθωσαν δὲ οἱ δυνατοί, λατρεύσατε γὰρ τῷ θεῷ· τοῦτο γὰρ αὐτοὶ ζητεῖτε. Καὶ ἐξέβαλον αὐτοὺς ἀπὸ προσώπου Φαραω.
'Not so! Let the able-bodied men go and serve God — for that is what you yourselves seek.' And they drove them out from before Pharaoh.
μὴ οὕτως is a blunt rejection of Moses' comprehensive demand. The concession is minimal: only the δυνατοί ('the able-bodied / grown men') may go. The sarcastic γάρ clauses ('for you want to serve God — for that is what you seek') echo Moses' own language back at him mockingly. The abrupt narrative close (ἐξέβαλον αὐτούς) — 'they expelled them' — ends the interview with force, not parley.
Word-by-word analysis· 20 words
μήnotnegation (emphatic refusal: 'Not so!')→ clausal qualification or emphasisμή: here used in an emphatic prohibitive/refusal sense, rejecting the preceding proposal outright; μὴ οὕτως = 'not so / by no means in that way' — Pharaoh's blunt rejection of Moses' comprehensive list.
οὕτωςso / in that wayadverb (referring back to Moses' proposal in v.9)→ adverbial qualificationοὕτως: meaning 'so'; it shapes time, manner, location, or discourse flow in the clause.
πορευέσθωσανlet them goPres Mid Impv 3 Pl · πορεύομαιimperative (third-person command: permission granted only to the δυνατοί)→ permissive command (present imperative: grudging ongoing permission)πορεύομαι: the third-person plural imperative πορευέσθωσαν signals that Pharaoh is issuing a permission ('let them go'), but limited to a specific subgroup; it echoes the second-person Πορεύεσθε he used in v.8, now narrowed.
δέbutpostpositive adversative particle (marking the restriction)→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle with δυνατοί (substantival adjective)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δυνατοίthe able-bodied / the capable menNominativesubject of πορευέσθωσαν (the restricted group permitted to go)→ participant prominenceδυνατός: 'able, capable, powerful, strong'; οἱ δυνατοί = 'the able-bodied (men)'; renders Hebrew הַגְּבָרִים (haggĕbārîm, 'the men / the warriors'), the adult males; Pharaoh's calculation is to keep women, children, and elderly as de facto hostages ensuring the men's return.
λατρεύσατεserve / worshipAor Act Impv 2 Pl · λατρεύωimperative (Pharaoh grants cultic service — but only for men)→ urgent command (aorist imperative: single act of service)λατρεύω: see v.3; Pharaoh again uses the cultic term, possibly sarcastically — 'go ahead and do your serving' — while simultaneously limiting who qualifies.
γάρforpostpositive causal particle (first γάρ clause: grounds the permission)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative object of λατρεύσατε→ sphere or referenceθεῷ: meaning 'God'; it serves as dative object of λατρεύσατε.
τοῦτοthisNominativedemonstrative pronoun (subject of ζητεῖτε: 'this is what you seek')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of ζητεῖτε: 'this is what you seek').
γάρforpostpositive causal particle (second γάρ: explains the grounds)→ discourse linkage or contrastγάρ: the double γάρ is rhetorically emphatic; the second clause τοῦτο γὰρ αὐτοὶ ζητεῖτε echoes Moses' stated purpose back at him with ironic concession: 'for that is what you yourselves are after.'
αὐτοίyourselvesNominativeemphatic intensive pronoun (you yourselves / you in particular)→ participant referenceαὐτοί: intensive use, 'you yourselves'; Pharaoh's sarcasm peaks here — 'for this is exactly what you yourselves asked for' — as though minimizing the demand by granting only a sliver of it.
ζητεῖτεyou seek / wantPres Act Indic 2 Pl · ζητέωmain verb (Pharaoh characterizes Moses' desire)→ progressive present (ongoing desire)ζητέω: 'seek, look for, desire'; Pharaoh frames the entire enterprise as Moses' own pursuit — implicitly denying the divine origin of the demand and repositioning it as a merely human wish.
Καίandnarrative conjunction (transition to the expulsion)→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέβαλονthey drove out / expelledAor Act Indic 3 Pl · ἐκβάλλωmain verb (narrative: the expulsion of Moses and Aaron from Pharaoh's presence)→ constative aorist (single decisive expulsion)ἐκβάλλω: 'cast out, drive out, expel'; a strong verb — they were physically ejected from Pharaoh's presence; the unnamed subject ('they' = Pharaoh's attendants/guards) enacts Pharaoh's dismissal forcibly.
αὐτούςthemAccusativedirect object of ἐξέβαλον (Moses and Aaron)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξέβαλον (Moses and Aaron).
ἀπόfrompreposition governing προσώπου (separation: 'from before')→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing προσώπου (separation: 'from before').
προσώπουface / presenceGenitivegenitive after ἀπό (ἀπὸ προσώπου = 'from before the face of' — Hebraism)→ relational specificationπρόσωπον: 'face'; ἀπὸ προσώπου Φαραω is a Hebraism calquing מִלִּפְנֵי פַרְעֹה ('from before the face of Pharaoh'); the idiom recurs at 10:28–29 in the crisis of the final audience, forming an inclusio around the negotiation section.
ΦαραωPharaohgenitive after προσώπου (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive after προσώπου (indeclinable).
12
Εἶπεν δὲ κύριος πρὸς Μωυσῆν· Ἔκτεινον τὴν χεῖρά σου ἐπὶ γῆν Αἰγύπτου, καὶ ἀναβήτω ἀκρὶς ἐπὶ τὴν γῆν καὶ κατέδεται πᾶσαν βοτάνην τῆς γῆς καὶ πάντα τὸν καρπὸν τῶν ξύλων ὃν ὑπελίπατο ἡ χάλαζα.
And the LORD said to Moses, 'Stretch out your hand over the land of Egypt, and let the locust come up upon the land and devour all the vegetation of the land and all the fruit of the trees that the hail left.'
After the failed negotiation (vv.7–11), the narrative returns to the divine command register. The parallel structure ἔκτεινον … ἀναβήτω … κατέδεται moves from Moses' act (gesture of commission) to the locust's commanded ascent to its destructive purpose. The verbal echo of v.5 (κατέδεται … χάλαζα) confirms the literary sequencing: what the hail left, the locust will devour.
Word-by-word analysis· 34 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative: divine speech introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LORDNominativesubject of εἶπεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of εἶπεν.
πρόςtopreposition governing Μωυσῆν→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing Μωυσῆν.
ΜωυσῆνMosesAccusativeobject of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as object of πρός.
Ἔκτεινονstretch outAor Act Impv 2 Sg · ἐκτείνωimperative (divine command: the initiating gesture)→ urgent command (punctiliar aorist: single decisive act)ἐκτείνω: 'stretch out, extend'; ἔκτεινον τὴν χεῖρα is the standard formulaic gesture for initiating plague actions in Exodus (cf. 7:19; 8:5, 16; 9:22; 10:12, 21); it functions as a ritual commissioning act — Moses' hand is the instrument of divine power.
τήνtheAccusativearticle with χεῖρα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἔκτεινον→ object specificationχείρ: 'hand'; in Exodus the hand/arm of Moses (and YHWH) is a theological symbol of power and agency; the repeated hand-gestures across the plagues establish a ritual pattern whose meaning accumulates.
σουyourGenitivepossessive genitive with χεῖρα→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with χεῖρα.
ἐπίover / uponpreposition governing γῆν Αἰγύπτου (direction of the gestural act)→ spatial or relational framingἐπί: meaning 'over'; here it marks the relation signaled by preposition governing γῆν Αἰγύπτου (direction of the gestural act).
γῆνlandAccusativeobject of ἐπί→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί.
ΑἰγύπτουEgyptGenitivegenitive (specifying: 'the land of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying: 'the land of Egypt').
καίandcoordinating conjunction (introducing the locusts' responsive act)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναβήτωlet it come upAor Act Impv 3 Sg · ἀναβαίνωjussive imperative (divine command addressed to the locust swarm)→ jussive / permissive commandἀναβαίνω: 'go up, ascend, come up'; the third-person aorist imperative ἀναβήτω is a jussive — 'let the locust come up' — addressed indirectly to the natural phenomenon as if it were an obedient agent; the locust 'ascends' from the south (v.13), consistent with LXX's south-wind tradition.
ἀκρίςlocustNominativesubject of ἀναβήτω (and of κατέδεται by ellipsis)→ participant prominenceἀκρίς: 'locust'; singular collective; the locust swarm as a unified destructive agent; renders Hebrew אַרְבֶּה (ʾarbeh); the same noun used in the announcement of v.4.
ἐπίuponpreposition governing τὴν γῆν (destination of the ascent)→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing τὴν γῆν (destination of the ascent).
τήνtheAccusativearticle with γῆν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of ἐπί (Egypt as destination)→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί (Egypt as destination).
καίandcoordinating conjunction (introducing the destructive purpose)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέδεταιit will devourFut Mid Indic 3 Sg · κατεσθίωmain verb (the locust's destructive action: first object = vegetation)→ predictive future (certain devastating consequence)κατεσθίω: see v.5; echoes the earlier threat verbatim, now as divine command; the repetition of κατέδεται across vv.5 and 12 is a literary inclusio tying the announcement (vv.1–6) to the commission (v.12).
πᾶσανall / everyAccusativeadjective modifying βοτάνην→ object specificationπᾶσαν: meaning 'all'; it serves as adjective modifying βοτάνην.
βοτάνηνvegetation / herbageAccusativedirect object of κατέδεται (first object: all vegetation)→ object specificationβοτάνη: 'vegetation, herbage, pasture plant'; renders Hebrew עֵשֶׂב (ʿēśeb, 'vegetation, herb, green plant'); the paired objects βοτάνη (vegetation/crops) and καρπός ξύλων (fruit of trees) cover all forms of plant-produce.
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive of source/location ('of the land')→ relational specificationγῆς: meaning 'land'; it serves as genitive of source/location ('of the land').
καίandcoordinating conjunction (second object of κατέδεται)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταall / everyAccusativeadjective modifying καρπόν→ object specificationπάντα: meaning 'all'; it serves as adjective modifying καρπόν.
τόνtheAccusativearticle with καρπόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρπόνfruit / produceAccusativedirect object of κατέδεται (second object: fruit of trees)→ object specificationκαρπός: 'fruit, produce'; renders Hebrew פְּרִי (pĕrî, 'fruit'); together with βοτάνη constitutes an exhaustive list of agricultural produce.
τῶνtheGenitivearticle with ξύλων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλωνtreesGenitivegenitive (specifying source: 'fruit of the trees')→ relational specificationξύλον: see v.5; 'trees'; the genitive after καρπόν specifies that it is tree-fruit.
ὅνwhichAccusativerelative pronoun (masculine singular, referring to καρπόν: 'which the hail left')→ participant referenceὅν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (masculine singular, referring to καρπόν: 'which the hail left').
ὑπελίπατοleft remainingAor Mid Indic 3 Sg · ὑπολείπωverb of relative clause (the hail as agent of prior destruction)→ constative aorist (what the hail already accomplished)ὑπολείπω: 'leave behind, leave remaining'; middle voice; ὑπελίπατο is a rarer form of ὑπέλιπεν; the hail 'left' the remnant that the locust will now consume — the interlocking of the plagues into a comprehensive, total destruction.
ἡtheNominativearticle with χάλαζα (subject of ὑπελίπατο)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
χάλαζαhailNominativesubject of ὑπελίπατο→ participant prominenceχάλαζα: see v.5; the hail of the seventh plague; the locust (eighth plague) is explicitly framed as the sequel and completion of the hail's work.
13
Καὶ ἐξέτεινεν Μωυσῆς τὴν ῥάβδον εἰς τὸν οὐρανόν, καὶ κύριος ἐπήγαγεν ἄνεμον νότον ἐπὶ τὴν γῆν ὅλην τὴν ἡμέραν ἐκείνην καὶ ὅλην τὴν νύκτα· τὸ πρωῒ ἐγένετο, καὶ ὁ ἄνεμος ὁ νότος ἀνέφερεν τὴν ἀκρίδα.
And Moses stretched his rod toward the sky, and the LORD brought a south wind upon the land all that day and all that night; and when morning came, the south wind carried up the locust.
Moses' act (ἐξέτεινεν) precisely parallels the divine command (ἔκτεινον, v.12), marking perfect obedience. The LXX's ἄνεμον νότον ('south wind') diverges from the MT's רוּחַ קָדִים ('east wind'), a major textual crux flagged in the text_note. The overnight duration and the morning arrival of the locust heighten the drama: Pharaoh had one night to reconsider (v.4), and at dawn the plague arrives.
Word-by-word analysis· 35 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέτεινενstretched outAor Act Indic 3 Sg · ἐκτείνωmain verb (Moses' obedient execution of the divine command of v.12)→ constative aorist (single act of commission)ἐκτείνω: see v.12 (Ἔκτεινον); the aorist indicative records exact fulfilment of the imperative — 'he stretched out' exactly as commanded.
ΜωυσῆςMosesNominativesubject of ἐξέτεινεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐξέτεινεν.
τήνtheAccusativearticle with ῥάβδον→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥάβδονrod / staffAccusativedirect object of ἐξέτεινεν→ object specificationῥάβδος: 'rod, staff, wand'; in Exodus the ῥάβδος of Moses (and Aaron) is the instrument of miraculous divine power, used in the first ten plague-initiations; it renders Hebrew מַטֶּה (maṭṭeh, 'staff, rod'). At v.12 the command was to stretch the χείρ (hand); here Moses uses the ῥάβδος — a slight variation paralleled elsewhere in Exodus (cf. 9:23 vs. 9:22).
εἰςtoward / intopreposition governing οὐρανόν (direction: staff raised toward the sky)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition governing οὐρανόν (direction: staff raised toward the sky).
τόνtheAccusativearticle with οὐρανόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανόνsky / heavenAccusativeobject of εἰς (the direction of Moses' gesture)→ object specificationοὐρανός: 'sky, heaven'; Moses raises the rod toward the sky, the source of the coming wind; the gesture signals that the power invoked is cosmic and divine.
καίandcoordinating conjunction (divine response follows human gesture)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LORDNominativesubject of ἐπήγαγεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of ἐπήγαγεν.
ἐπήγαγενbrought uponAor Act Indic 3 Sg · ἐπάγωmain verb (divine action: bringing the south wind)→ constative aorist (single divine act of wind-summoning)ἐπάγω: see v.4 (ἐπάγω); the same verb used in the threat of v.4 ('I am bringing') now appears as fulfilled action — the announced plague is executed.
ἄνεμονwindAccusativedirect object of ἐπήγαγεν→ object specificationἄνεμος: 'wind'; the natural vehicle of the locust swarm.
νότονsouth / south windAccusativeaccusative in apposition to ἄνεμον (specifying direction: 'a south wind')→ object specificationνότος: 'south, south wind'; LXX CRUX — the MT reads רוּחַ קָדִים (rûaḥ qādîm), 'an east wind' (or 'east-northeast wind,' the sirocco); the LXX renders ἄνεμον νότον, 'a south wind,' a significant divergence reflecting either a different Hebrew Vorlage or a deliberate theological/geographical reinterpretation. Locust swarms in Egypt do come from both the east and south depending on season; the LXX may reflect a different meteorological tradition or a scribal harmonization.
ἐπίuponpreposition governing τὴν γῆν (the land swept by the wind)→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing τὴν γῆν (the land swept by the wind).
τήνtheAccusativearticle with γῆν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of ἐπί (Egypt as target of the wind)→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί (Egypt as target of the wind).
ὅληνall / wholeAccusativeadjective modifying τὴν ἡμέραν ἐκείνην (temporal extent)→ object specificationὅλην: meaning 'all'; it serves as adjective modifying τὴν ἡμέραν ἐκείνην (temporal extent).
τήνtheAccusativearticle with ἡμέραν (temporal accusative)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativeaccusative of duration ('all that day')→ object specificationἡμέραν: meaning 'day'; it serves as accusative of duration ('all that day').
ἐκείνηνthatAccusativedemonstrative adjective modifying ἡμέραν→ participial qualificationἐκείνην: meaning 'that'; it contributes descriptive or attendant verbal force; here it functions as demonstrative adjective modifying ἡμέραν.
καίandcoordinating conjunction (extending temporal duration to the night)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅληνall / wholeAccusativeadjective modifying τὴν νύκτα→ object specificationὅλην: meaning 'all'; it serves as adjective modifying τὴν νύκτα.
τήνtheAccusativearticle with νύκτα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of duration ('all that night')→ object specificationνύξ: 'night'; the overnight duration of the south wind means Pharaoh's last night of deliberation is spent under the ominous sound of the approaching storm.
τόtheNominativearticle with πρωΐ (temporal: 'the morning')→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωΐmorningNominativenominative subject of ἐγένετο (temporal clause: 'it became morning')→ participant prominenceπρωΐ: 'early, in the morning'; τὸ πρωΐ ἐγένετο = 'morning came'; the dramatic arrival of daylight that reveals the fulfilled threat.
ἐγένετοit came to be / cameAor Mid Indic 3 Sg · γίνομαιmain verb of temporal clause (the dawn's arrival)→ ingressive aorist (the dawn beginning)γίνομαι: 'come to be, happen'; τὸ πρωΐ ἐγένετο echoes the creation refrain of Gen 1 ('it became morning') subversively — the dawn here brings destruction, not creation.
καίandcoordinating conjunction (introducing the morning revelation)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with ἄνεμος (resumed subject)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνεμοςwindNominativesubject of ἀνέφερεν→ participant prominenceἄνεμος: meaning 'wind'; it serves as subject of ἀνέφερεν.
ὁtheNominativearticle with νότος (resumptive article, re-specifying the wind's direction)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νότοςsouth / south windNominativepredicate adjunct / specifying appositive with ἄνεμος ('the south wind')→ participant prominenceνότος: the resumptive repetition ὁ ἄνεμος ὁ νότος doubles down on the LXX's south-wind reading, making it emphatic; see crux at ἄνεμον νότον above.
ἀνέφερενwas carrying up / brought upImpf Act Indic 3 Sg · ἀναφέρωmain verb (the wind carrying the locust: ingressive/progressive action at dawn)→ ingressive imperfect (the beginning of the locust's arrival carried by the wind)ἀναφέρω: 'carry up, bring up, lift'; the imperfect ἀνέφερεν describes the ongoing, progressive carrying-up of the locust swarm as dawn broke — a scene of gradually darkening sky as the swarm rises into view.
τήνtheAccusativearticle with ἀκρίδα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκρίδαlocustAccusativedirect object of ἀνέφερεν (the locust swarm borne aloft by the wind)→ object specificationἀκρίς: see vv.4, 12; singular collective; the south wind is the divine vehicle that brings the locust from its origin to its destination over Egypt.
14
καὶ ἀνέβη ἡ ἀκρὶς ἐπὶ πᾶσαν γῆν Αἰγύπτου καὶ κατεπαύσατο ἐν πᾶσι τοῖς ὁρίοις Αἰγύπτου· πολλὴ σφόδρα· πρότερα αὐτῆς οὐ γέγονεν τοιαύτη ἀκρὶς καὶ μετὰ ταῦτα οὐκ ἔσται οὕτως.
And the locust came up over all the land of Egypt and settled in all the borders of Egypt; it was very numerous — before it there had never been such a locust, and after these things there shall not be so.
The narrator confirms the plague's arrival and immediately asserts its unprecedented nature using the standard 'unprecedented' formula (οὐ γέγονεν … οὐκ ἔσται) that recurs in plagues and elsewhere in the Hebrew Bible (cf. Joel 1–2). The perfect γέγονεν and the future ἔσται bracket the event as uniquely superlative in history.
Word-by-word analysis· 29 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηcame up / ascendedAor Act Indic 3 Sg · ἀναβαίνωmain verb (the locust's completed ascent over Egypt)→ constative aorist (the swarm's arrival as a whole)ἀναβαίνω: see v.12 (ἀναβήτω); the aorist indicative records the fulfilment of the jussive — 'let the locust come up' has become 'the locust came up.'
ἡtheNominativearticle with ἀκρίς→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκρίςlocustNominativesubject of ἀνέβη→ participant prominenceἀκρίς: meaning 'locust'; it serves as subject of ἀνέβη.
ἐπίupon / overpreposition governing πᾶσαν γῆν Αἰγύπτου→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing πᾶσαν γῆν Αἰγύπτου.
πᾶσανall / the wholeAccusativeadjective modifying γῆν→ object specificationπᾶσαν: meaning 'all'; it serves as adjective modifying γῆν.
γῆνlandAccusativeobject of ἐπί→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί.
ΑἰγύπτουEgyptGenitivegenitive (specifying: 'the land of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying: 'the land of Egypt').
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατεπαύσατοsettled / came to restAor Mid Indic 3 Sg · καταπαύωmain verb (the locust settling over all Egypt's territory)→ constative aorist (the swarm's coming to rest)καταπαύω: 'cause to rest, settle down, come to rest'; middle aorist; the locust swarm 'settles' (κατεπαύσατο) across all Egypt's borders — a chilling image of a plague making itself at home.
ἐνinpreposition governing πᾶσι τοῖς ὁρίοις→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing πᾶσι τοῖς ὁρίοις.
πᾶσιallDativeadjective modifying ὁρίοις→ sphere or referenceπᾶσι: meaning 'all'; it serves as adjective modifying ὁρίοις.
τοῖςtheDativearticle with ὁρίοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρίοιςborders / territoriesDativedative object of ἐν ('in all the territories of Egypt')→ sphere or referenceὅριον: 'border, boundary, region'; plural ὅρια = the whole extent of Egypt's territory; the phrase ἐν πᾶσι τοῖς ὁρίοις echoes the threat of v.4 (ἐπὶ πάντα τὰ ὅριά σου), confirming that the plague matched its announcement exactly.
ΑἰγύπτουEgyptGenitivegenitive (possessive: 'borders of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (possessive: 'borders of Egypt').
πολλήnumerous / greatNominativepredicate adjective (parenthetical density note: 'very numerous')→ participant prominenceπολύς: 'much, many, numerous'; feminine nominative agreeing with ἀκρίς; the parenthetical πολλὴ σφόδρα — 'very great / extremely numerous' — functions as a narrator's aside underscoring the superlative density.
σφόδραexceedingly / veryadverb intensifying πολλή→ clausal contributionσφόδρα: 'exceedingly, very, extremely'; the standard LXX intensifier, often rendering Hebrew מְאֹד (mĕʾōd).
πρότεραbefore it / previouslyadverb (temporal: 'prior to it / before')→ clausal contributionπρότερα: 'formerly, before'; temporal adverb introducing the 'unprecedented' formula; 'before it (this locust) there had never been...'
αὐτῆςit / its (the locust's)Genitivegenitive of comparison with πρότερα ('before it')→ relational specificationαὐτῆς: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of comparison with πρότερα ('before it').
οὐnotnegation (modifying γέγονεν)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (modifying γέγονεν).
γέγονενhas been / there has beenPerf Act Indic 3 Sg · γίνομαιmain verb of unprecedented-scope clause→ extensive perfect (no such thing has ever come to be)γίνομαι: 'come to be, exist, happen'; the perfect γέγονεν asserts accumulated history: 'never in all past time has there been such a locust'; echoes the formula in Joel 1:2 and Mark 13:19.
τοιαύτηsuch / of such a kindNominativedemonstrative adjective modifying ἀκρίς ('such a locust')→ participial qualificationτοιαύτη: meaning 'such'; it contributes descriptive or attendant verbal force; here it functions as demonstrative adjective modifying ἀκρίς ('such a locust').
ἀκρίςlocustNominativesubject of γέγονεν→ participant prominenceἀκρίς: meaning 'locust'; it serves as subject of γέγονεν.
καίandcoordinating conjunction (extending the unprecedented claim to the future)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετάafterpreposition governing ταῦτα (temporal: 'after these things')→ spatial or relational framingμετά: meaning 'after'; here it marks the relation signaled by preposition governing ταῦτα (temporal: 'after these things').
ταῦταthese thingsAccusativedemonstrative pronoun (object of μετά: 'after these events')→ participant referenceταῦτα: meaning 'these things'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (object of μετά: 'after these events').
οὐκnotnegation (modifying ἔσται)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔσταιshall be / will beFut Mid Indic 3 Sg · εἰμίmain verb (future: the plague will never be repeated)→ predictive future (absolute negation of future recurrence)εἰμί: the future ἔσται together with the perfect γέγονεν brackets the event between all past and all future time, asserting its absolute uniqueness — a rhetorical claim matching the hyperbolic theology of the plague narrative.
οὕτωςso / in such a manneradverb of manner ('there will not be so' = nothing like this again)→ adverbial qualificationοὕτως: meaning 'so'; it shapes time, manner, location, or discourse flow in the clause.
15
καὶ ἐκάλυψεν τὴν ὄψιν τῆς γῆς, καὶ ἐφθάρη ἡ γῆ, καὶ κατέφαγεν πᾶσαν βοτάνην τῆς γῆς καὶ πάντα καρπὸν τῶν ξύλων ὃς ὑπελείφθη ἀπὸ τῆς χαλάζης, καὶ οὐχ ὑπελείφθη χλωρὸν οὐδὲν ἐν τοῖς ξύλοις καὶ ἐν πάσῃ βοτάνῃ τοῦ πεδίου ἐν πάσῃ γῇ Αἰγύπτου.
And it covered the face of the land, and the land was ruined, and it devoured all the vegetation of the land and all the fruit of the trees that was left from the hail, and there was left nothing green in the trees or in all the vegetation of the field in all the land of Egypt.
Three parallel aorist verbs (ἐκάλυψεν, ἐφθάρη, κατέφαγεν) confirm in sequence: visual obliteration, ecological ruin, and total consumption. The closing verdict — οὐχ ὑπελείφθη χλωρὸν οὐδέν ('nothing green was left') — is the narrative's most complete assertion of total devastation, covering trees and field-plants across all Egypt.
Word-by-word analysis· 44 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλυψενcoveredAor Act Indic 3 Sg · καλύπτωmain verb (first devastation: visual covering of the land)→ constative aoristκαλύπτω: 'cover, conceal'; echoes κατακαλύψει of v.5 (threat) — the announced covering is now an accomplished fact; the locust swarm obliterates the visual horizon.
τήνtheAccusativearticle with ὄψιν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄψινface / visible surfaceAccusativedirect object of ἐκάλυψεν→ object specificationὄψις: 'appearance, face, visible aspect'; τὴν ὄψιν τῆς γῆς = 'the face / visible surface of the land'; a slightly different word than πρόσωπον (v.5) but conveying the same image of the land's surface hidden beneath the swarm.
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (the covered entity)→ relational specificationγῆς: meaning 'land'; it serves as genitive (the covered entity).
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφθάρηwas ruined / destroyedAor Pass Indic 3 Sg · φθείρωmain verb (second devastation: the land's ecological ruin)→ constative aorist passive (the land as suffering object of total ruin)φθείρω: 'corrupt, ruin, destroy'; passive ἐφθάρη = 'the land was ruined'; the passive frames Egypt as the victim of divinely directed destruction; the verb is strong — not merely damaged but fundamentally corrupted.
ἡtheNominativearticle with γῆ (subject of ἐφθάρη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativesubject of ἐφθάρη→ participant prominenceγῆ: meaning 'land'; it serves as subject of ἐφθάρη.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέφαγενdevouredAor Act Indic 3 Sg · κατεσθίωmain verb (third devastation: total consumption of vegetation)→ constative aorist (completed act of total devouring)κατεσθίω: 'devour, eat down'; the third of the three plague verbs (ἐκάλυψεν, ἐφθάρη, κατέφαγεν) confirming total execution of the threat.
πᾶσανallAccusativeadjective modifying βοτάνην→ object specificationπᾶσαν: meaning 'all'; it serves as adjective modifying βοτάνην.
βοτάνηνvegetationAccusativedirect object of κατέφαγεν→ object specificationβοτάνη: see v.12; 'vegetation, herbage'; the exact vocabulary of the divine command (v.12) is replicated in the report of fulfilment, confirming word-for-word execution.
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive of source/location→ relational specificationγῆς: meaning 'land'; it serves as genitive of source/location.
καίandcoordinating conjunction (second object of κατέφαγεν)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallAccusativeadjective modifying καρπόν→ object specificationπάντα: meaning 'all'; it serves as adjective modifying καρπόν.
καρπόνfruitAccusativedirect object of κατέφαγεν (second object: fruit of trees)→ object specificationκαρπόν: meaning 'fruit'; it serves as direct object of κατέφαγεν (second object: fruit of trees).
τῶνtheGenitivearticle with ξύλων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλωνtreesGenitivegenitive ('of the trees')→ relational specificationξύλων: meaning 'trees'; it serves as genitive ('of the trees').
ὅςwhichNominativerelative pronoun (masculine singular, agreeing with καρπόν in sense)→ participant referenceὅς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (masculine singular, agreeing with καρπόν in sense).
ὑπελείφθηwas left remainingAor Pass Indic 3 Sg · ὑπολείπωverb of relative clause (the hail's remnant now consumed)→ constative aorist passiveὑπολείπω: see v.12 (ὑπελίπατο); the same link to the hail plague — what the hail left is now consumed; the plague-chain is complete.
ἀπόfrompreposition governing χαλάζης (escaping from the hail)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing χαλάζης (escaping from the hail).
τῆςtheGenitivearticle with χαλάζης→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χαλάζηςhailGenitivegenitive after ἀπό (the hail as the prior destructive event)→ relational specificationχαλάζης: meaning 'hail'; it serves as genitive after ἀπό (the hail as the prior destructive event).
καίandcoordinating conjunction (introducing the closing verdict of total devastation)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegation (strong οὐ before aspirate: modifying ὑπελείφθη)→ clausal qualification or emphasisοὐχ: meaning 'not'; it negates or qualifies the assertion of the clause.
ὑπελείφθηwas leftAor Pass Indic 3 Sg · ὑπολείπωmain verb of concluding clause (the verdict of total devastation)→ constative aorist passiveὑπολείπω: 'leave remaining'; οὐχ ὑπελείφθη χλωρὸν οὐδέν = 'nothing green was left' — the most absolute statement of the plague's completeness; the double negation (οὐχ … οὐδέν) is emphatic.
χλωρόνgreen / verdantNominativesubject of ὑπελείφθη (substantival adjective: 'nothing green')→ participant prominenceχλωρός: 'green, fresh, verdant'; used substantivally ('green thing, vegetation'); renders Hebrew יֶרֶק (yereq, 'green thing'); the absence of χλωρόν signifies ecological death — no living plant matter survives.
οὐδένnothingNominativepronoun in double negation with οὐχ (emphatic totality)→ participant referenceοὐδείς: 'no one, nothing'; here neuter οὐδέν = 'nothing'; the double negation οὐχ ὑπελείφθη … οὐδέν is a Hebraism (cf. לֹא … כָּל) intensifying the absolute zero of surviving vegetation.
ἐνinpreposition governing τοῖς ξύλοις (location: 'in the trees')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing τοῖς ξύλοις (location: 'in the trees').
τοῖςtheDativearticle with ξύλοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλοιςtreesDativedative object of ἐν→ sphere or referenceξύλοις: meaning 'trees'; it serves as dative object of ἐν.
καίandcoordinating conjunction (extending to field vegetation)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition governing πάσῃ βοτάνῃ→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing πάσῃ βοτάνῃ.
πάσῃallDativeadjective modifying βοτάνῃ→ sphere or referenceπάσῃ: meaning 'all'; it serves as adjective modifying βοτάνῃ.
βοτάνῃvegetation / herbageDativedative object of ἐν→ sphere or referenceβοτάνῃ: meaning 'vegetation'; it serves as dative object of ἐν.
τοῦtheGenitivearticle with πεδίου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίουfield / plainGenitivegenitive ('of the field')→ relational specificationπεδίον: 'plain, field, open ground'; renders Hebrew הַשָּׂדֶה (haśśādeh, 'the field'); together with τοῖς ξύλοις the pairing encompasses all vegetation — planted trees and field crops — leaving Egypt agriculturally dead.
ἐνinpreposition governing πάσῃ γῇ Αἰγύπτου (territorial scope)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing πάσῃ γῇ Αἰγύπτου (territorial scope).
πάσῃallDativeadjective modifying γῇ→ sphere or referenceπάσῃ: meaning 'all'; it serves as adjective modifying γῇ.
γῇlandDativedative object of ἐν (territorial scope)→ sphere or referenceγῇ: meaning 'land'; it serves as dative object of ἐν (territorial scope).
ΑἰγύπτουEgyptGenitivegenitive (specifying: 'all the land of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying: 'all the land of Egypt').
16
Κατεσπούδασεν δὲ Φαραω καλέσαι Μωυσῆν καὶ Ααρων λέγων· Ἡμάρτηκα ἐναντίον κυρίου τοῦ θεοῦ ὑμῶν καὶ εἰς ὑμᾶς·
And Pharaoh hurried to summon Moses and Aaron, saying, 'I have sinned before the LORD your God and against you.'
Κατεσπούδασεν ('he hurried') marks Pharaoh's urgency and the reversal of the expulsion of v.11; those he drove out he now urgently summons. The perfect ἡμάρτηκα ('I have sinned') is one of the most theologically weighted words in the plague narrative — Pharaoh uses the language of genuine confession, directed both toward κύριος and toward Moses and Aaron personally. Yet the confession's sincerity will be called into question by the renewal of hardening in v.20.
Word-by-word analysis· 17 words
Κατεσπούδασενhurried / made hasteAor Act Indic 3 Sg · κατασπουδάζωmain verb (Pharaoh's urgent action: summoning Moses and Aaron)→ constative aorist (single urgent act)κατασπουδάζω: 'hasten, hurry, press urgently'; compound of κατά + σπουδάζω; the verb captures Pharaoh's urgency after the total devastation of v.15 — the king who drove Moses out (v.11) now rushes to summon him back.
δέand / butpostpositive continuative particle (narrative transition: devastation → Pharaoh's response)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦαραωPharaohsubject of κατεσπούδασεν (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as subject of κατεσπούδασεν (indeclinable).
καλέσαιto summon / callAor Act Inf · καλέωcomplementary infinitive (the purpose/content of Pharaoh's hurrying)→ ingressive aorist (beginning the act of summoning)καλέω: 'call, summon, name'; the infinitive καλέσαι gives the content of Pharaoh's urgency — he hurried in order to summon; the formal summons reverses his earlier expulsion (ἐξέβαλον, v.11).
ΜωυσῆνMosesAccusativedirect object of καλέσαι (first of compound object)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as direct object of καλέσαι (first of compound object).
καίandcoordinating conjunction (compound object of καλέσαι)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAarondirect object of καλέσαι (second, indeclinable)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as direct object of καλέσαι (second, indeclinable).
λέγωνsayingPres Act Part Nom Sg Masc · λέγωadverbial participle (manner: 'saying, with these words')→ attendant circumstance (simultaneous with the summoning)λέγω: the participle λέγων introduces the direct speech that follows; a standard LXX formula for introducing quoted speech (cf. Gen 1:22; Exod 1:22).
ἩμάρτηκαI have sinnedPerf Act Indic 1 Sg · ἁμαρτάνωmain verb of Pharaoh's confession→ resultant state perfect (the sin as an accomplished reality with present consequences)ἁμαρτάνω: 'sin, miss the mark, do wrong'; the perfect ἡμάρτηκα — 'I have sinned / I stand in a state of having sinned' — is the language of formal confession; renders Hebrew חָטָאתִי (ḥāṭāʾtî, Qal perfect, 'I have sinned'); the same verb/form appears in the parallel confessions of 9:27 (after hail) and will recur in v.17; the repetition of confession without genuine repentance is the chapter's ironic arc.
ἐναντίονbefore / in the sight ofimproper preposition governing κυρίου (the party sinned against: God)→ spatial or relational framingἐναντίον: see v.3; 'before, in the presence of'; confession directed toward God as the first aggrieved party.
κυρίουthe LORDGenitivegenitive object of ἐναντίον→ relational specificationκυρίου: meaning 'the LORD'; it serves as genitive object of ἐναντίον.
τοῦtheGenitivearticle with θεοῦ (appositive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου.
ὑμῶνyourGenitivepossessive genitive with θεοῦ (acknowledging the LORD as Israel's God)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεοῦ (acknowledging the LORD as Israel's God).
καίandcoordinating conjunction (extending the confession to Moses and Aaron)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰςagainstpreposition governing ὑμᾶς (the human party sinned against)→ spatial or relational framingεἰς + accusative of person: 'against you'; εἰς in the sense of 'against, toward' a person is a Hebraism calquing לְ in חָטָאתִי לְ ('I have sinned against'); the preposition distinguishes the divine direction (ἐναντίον κυρίου) from the human relational direction (εἰς ὑμᾶς).
ὑμᾶςyouAccusativeobject of εἰς (Moses and Aaron as the human parties wronged)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of εἰς (Moses and Aaron as the human parties wronged).
17
προσδέξασθε οὖν μου τὴν ἁμαρτίαν ἔτι τοῦτο τὸ ἅπαξ καὶ εὔξασθε πρὸς κύριον τὸν θεὸν ὑμῶν, καὶ περιελέτω ἀπ᾿ ἐμοῦ τὸν θάνατον τοῦτον.
'Forgive, then, my sin yet this once, and pray to the LORD your God, and let him take away from me this death.'
Pharaoh's confession (v.16) leads immediately to a pragmatic petition: forgiveness, intercession, and removal of the plague. The phrase ἔτι τοῦτο τὸ ἅπαξ — 'yet this once' — is both an admission that he has asked before (cf. 9:28) and an implicit promise of finality. τὸν θάνατον τοῦτον ('this death') refers to the locust plague as a death-bringing phenomenon, not literal mortality.
Word-by-word analysis· 23 words
προσδέξασθεaccept / forgiveAor Mid Impv 2 Pl · προσδέχομαιimperative (Pharaoh's plea for forgiveness addressed to Moses and Aaron)→ urgent command (aorist: decisive act of forgiveness requested)προσδέχομαι: 'accept, receive, welcome'; here in the sense of 'accept/forgive (my sin)' — take it from me graciously; renders Hebrew שָׂא (Qal imperative of נָשָׂא, 'lift, carry, forgive'); the verb carries the nuance of bearing away the sin.
οὖνtherefore / theninferential particle (drawing consequence from the confession of v.16)→ discourse linkage or contrastοὖν: 'therefore, then'; the inferential particle links the petition to the confession — 'since I have sinned, therefore forgive me.'
μουmyGenitiveobjective genitive with ἁμαρτίαν ('my sin')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as objective genitive with ἁμαρτίαν ('my sin').
τήνtheAccusativearticle with ἁμαρτίαν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίανsinAccusativedirect object of προσδέξασθε→ object specificationἁμαρτία: 'sin, wrongdoing'; the noun cognate of ἡμάρτηκα (v.16); renders Hebrew חַטָּאת (ḥaṭṭāʾt, 'sin').
ἔτιyet / stilladverb of continuation ('yet once more')→ clausal contributionἔτι: 'yet, still, one more time'; together with τοῦτο τὸ ἅπαξ = 'yet this one time'; acknowledges prior requests.
τοῦτοthisAccusativedemonstrative modifying ἅπαξ ('this one time')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative modifying ἅπαξ ('this one time').
τόtheAccusativearticle with ἅπαξ (articular adverb: 'the once')→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
ἅπαξonceAccusativeadverb used as noun ('this one time')→ object specificationἅπαξ: 'once, one time'; ἔτι τοῦτο τὸ ἅπαξ renders Hebrew אַךְ פַּעַם אַחַת ('but this once'); the articular use (τὸ ἅπαξ) treats the single occasion as a substantive.
καίandcoordinating conjunction (adding the second imperative: pray)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὔξασθεprayAor Mid Impv 2 Pl · εὔχομαιimperative (second petition: Moses and Aaron to intercede)→ urgent command (aorist: single act of intercession)εὔχομαι: 'pray, make a vow'; renders Hebrew הַעְתִּירוּ (Hiphil of עָתַר, 'intercede earnestly'); the specific word for intercessory prayer.
πρόςtopreposition governing κύριον (deity addressed in prayer)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing κύριον (deity addressed in prayer).
κύριονthe LORDAccusativeobject of πρός→ object specificationκύριον: meaning 'the LORD'; it serves as object of πρός.
τόνtheAccusativearticle with θεόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεόν: meaning 'God'; it serves as accusative in apposition to κύριον.
ὑμῶνyourGenitivepossessive genitive with θεόν→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεόν.
καίandcoordinating conjunction (desired outcome of intercession)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιελέτωlet him take awayAor Act Impv 3 Sg · περιαιρέωjussive imperative (desired result: God removing the plague)→ jussive (third-person command: petition for divine removal)περιαιρέω: 'take away around, remove completely'; renders Hebrew וְיָסֵר (Hiphil of סוּר, 'remove, take away'); the verb conveys thorough removal.
ἀπ᾿frompreposition governing ἐμοῦ→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition governing ἐμοῦ.
ἐμοῦmeGenitivegenitive object of ἀπό (Pharaoh: the one from whom the plague is removed)→ participial qualificationἐμοῦ: emphatic first-person pronoun; the emphasis personalizes the request — 'from me specifically.'
τόνtheAccusativearticle with θάνατον→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
θάνατονdeathAccusativedirect object of περιελέτω→ object specificationθάνατος: 'death'; Pharaoh calls the locust τὸν θάνατον τοῦτον ('this death') — the plague destroys food supply and thus life itself; the noun elevates the existential stakes.
τοῦτονthisAccusativedemonstrative modifying θάνατον→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative modifying θάνατον.
18
Ἐξῆλθεν δὲ Μωυσῆς ἀπὸ Φαραω καὶ ηὔξατο πρὸς τὸν θεόν.
And Moses went out from Pharaoh and prayed to God.
The verse is strikingly brief: Moses exits and prays — no hesitation, conditions, or reproach. The brevity emphasizes the simplicity and swiftness of prophetic intercession. The absence of Aaron here suggests Moses alone is the intercessor.
Word-by-word analysis· 10 words
Ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (Moses' departure to intercede)→ constative aoristἐξέρχομαι: see v.6; here Moses exits to pray — the exit is purposive.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of ἐξῆλθεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐξῆλθεν.
ἀπόfrompreposition governing Φαραω→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing Φαραω.
ΦαραωPharaohobject of ἀπό (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of ἀπό (indeclinable).
καίandcoordinating conjunction (exit then prayer)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ηὔξατοprayedAor Mid Indic 3 Sg · εὔχομαιmain verb (Moses' intercessory prayer)→ constative aoristεὔχομαι: see v.17 (εὔξασθε); Moses does exactly what Pharaoh asked — the same verb now indicative records fulfilment of the request.
πρόςtopreposition governing τὸν θεόν→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing τὸν θεόν.
τόνtheAccusativearticle with θεόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeobject of πρός→ object specificationθεός: the narrator uses simply τὸν θεόν here rather than κύριον — a slight stylistic variation; Moses prays without recorded words.
19
καὶ μετέβαλεν κύριος ἄνεμον ἀπὸ θαλάσσης σφοδρόν, καὶ ἀνέλαβεν τὴν ἀκρίδα καὶ ἐνέβαλεν αὐτὴν εἰς τὴν ἐρυθρὰν θάλασσαν, καὶ οὐχ ὑπελείφθη ἀκρὶς μία ἐν πάσῃ γῇ Αἰγύπτου.
And the LORD turned a fierce wind from the sea, and it lifted the locust and cast it into the Red Sea, and there was not left a single locust in all the land of Egypt.
Three verbs (μετέβαλεν, ἀνέλαβεν, ἐνέβαλεν) swiftly describe the wind's reversal, the locust's lifting, and its disposal into the Red Sea (ἐρυθρὰν θάλασσαν, the LXX's standard rendering of יַם סוּף). The closing verdict mirrors v.15's 'nothing green was left' with a symmetrical 'not one locust remained.'
Word-by-word analysis· 27 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετέβαλενturned / changedAor Act Indic 3 Sg · μεταβάλλωmain verb (the LORD reversing the wind's direction)→ constative aoristμεταβάλλω: 'change, turn around, reverse'; compound of μετά + βάλλω; the LORD who sent the south wind (v.13) now reverses it — divine sovereignty expressed in both sending and removing the plague.
κύριοςthe LORDNominativesubject of μετέβαλεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of μετέβαλεν.
ἄνεμονwindAccusativedirect object of μετέβαλεν→ object specificationἄνεμον: meaning 'wind'; it serves as direct object of μετέβαλεν.
ἀπόfrompreposition governing θαλάσσης (wind's new origin: from the sea)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition governing θαλάσσης (wind's new origin: from the sea).
θαλάσσηςseaGenitivegenitive after ἀπό→ relational specificationθάλασσα: ἄνεμον ἀπὸ θαλάσσης = 'a wind from the sea' — a west/northwest Mediterranean wind, opposite the south wind of v.13, sweeping the locusts eastward into the Red Sea.
σφοδρόνfierce / violentAccusativeaccusative adjective modifying ἄνεμον→ object specificationσφοδρός: 'strong, violent, vehement'; the intensity of the reversing wind ensures total removal.
καίandcoordinating conjunction (second divine action: lifting the locust)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέλαβενlifted / took upAor Act Indic 3 Sg · ἀναλαμβάνωmain verb (lifting the locust swarm)→ constative aoristἀναλαμβάνω: 'take up, lift'; reverses ἀνέφερεν (v.13) and ἀναβήτω (v.12) — what was brought up is now taken up and removed.
τήνtheAccusativearticle with ἀκρίδα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκρίδαlocustAccusativedirect object of ἀνέλαβεν→ object specificationἀκρίδα: meaning 'locust'; it serves as direct object of ἀνέλαβεν.
καίandcoordinating conjunction (third divine action: casting into the Red Sea)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνέβαλενcast / threwAor Act Indic 3 Sg · ἐμβάλλωmain verb (definitive disposal of the locust)→ constative aoristἐμβάλλω: 'throw in, cast into'; the locust cast into the Red Sea — the same sea that will later swallow Pharaoh's army (Exod 14–15).
αὐτήνitAccusativedirect object of ἐνέβαλεν (referring to ἀκρίδα, feminine)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐνέβαλεν (referring to ἀκρίδα, feminine).
εἰςintopreposition governing τὴν ἐρυθρὰν θάλασσαν (destination)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition governing τὴν ἐρυθρὰν θάλασσαν (destination).
τήνtheAccusativearticle with θάλασσαν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρυθράνRedAccusativeadjective modifying θάλασσαν→ object specificationἐρυθρός: 'red'; ἐρυθρὰ θάλασσα renders יַם סוּף (yam sûp, 'Sea of Reeds'); the LXX's 'Red Sea' became the standard Western designation.
θάλασσανseaAccusativeobject of εἰς→ object specificationθάλασσαν: meaning 'sea'; it serves as object of εἰς.
καίandcoordinating conjunction (closing verdict of total removal)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegation→ clausal qualification or emphasisοὐχ: meaning 'not'; it negates or qualifies the assertion of the clause.
ὑπελείφθηwas left remainingAor Pass Indic 3 Sg · ὑπολείπωmain verb (total removal confirmed)→ constative aorist passiveὑπολείπω: see v.15; same verb used for devastation verdict now used for removal verdict — a precise structural mirror.
ἀκρίςlocustNominativesubject of ὑπελείφθη→ participant prominenceἀκρίς: meaning 'locust'; it serves as subject of ὑπελείφθη.
μίαone / a singleNominativenumeral adjective ('not a single locust')→ measure or countεἷς (feminine μία): 'one'; οὐχ ὑπελείφθη ἀκρὶς μία = 'not one single locust remained'; renders Hebrew אֶחָד; more emphatic than simply 'no locusts.'
ἐνinpreposition governing πάσῃ γῇ Αἰγύπτου→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing πάσῃ γῇ Αἰγύπτου.
πάσῃallDativeadjective modifying γῇ→ sphere or referenceπάσῃ: meaning 'all'; it serves as adjective modifying γῇ.
γῇlandDativedative object of ἐν→ sphere or referenceγῇ: meaning 'land'; it serves as dative object of ἐν.
ΑἰγύπτουEgyptGenitivegenitive (specifying)→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying).
20
Καὶ ἐσκλήρυνεν κύριος τὴν καρδίαν Φαραω, καὶ οὐκ ἐξαπέστειλεν τοὺς υἱοὺς Ισραηλ.
And the LORD hardened the heart of Pharaoh, and he did not send away the sons of Israel.
The hardening-refrain (σκληρύνω + κύριος + καρδία Φαραω) closes the locust plague exactly as it will close the darkness plague (v.27). The refrain functions as a structural marker dividing plague-units and theologizing Pharaoh's continued refusal as divinely ordained. The two terse aorists (ἐσκλήρυνεν, ἐξαπέστειλεν) are definitive.
Word-by-word analysis· 12 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσκλήρυνενhardenedAor Act Indic 3 Sg · σκληρύνωmain verb (the LORD's renewed hardening of Pharaoh's heart)→ constative aoristσκληρύνω: see v.1; the hardening-refrain recurs here for the third time in ch.10 (vv.1, 20, 27), framing the chapter within divine sovereignty. Each occurrence follows a moment of apparent openness — confession (v.16) — making the hardening all the more theologically striking.
κύριοςthe LORDNominativesubject of ἐσκλήρυνεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of ἐσκλήρυνεν.
τήνtheAccusativearticle with καρδίαν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίανheartAccusativedirect object of ἐσκλήρυνεν→ object specificationκαρδία: see v.1; the chapter's theological constant.
ΦαραωPharaohgenitive possessive with καρδίαν (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive possessive with καρδίαν (indeclinable).
καίandcoordinating conjunction (consequence of the hardening)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐξαπέστειλενsent away / releasedAor Act Indic 3 Sg · ἐξαποστέλλωmain verb (Pharaoh's continued refusal to release Israel)→ constative aoristἐξαποστέλλω: see v.3; the central demand — 'send my people away' — now negated: he did not send them; the hardening-refrain always closes with this negated release-demand, underscoring the narrative stalemate.
τούςtheAccusativearticle with υἱούς→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativedirect object of ἐξαπέστειλεν→ object specificationυἱός: τοὺς υἱοὺς Ισραηλ = 'the sons of Israel' — the standard LXX designation for Israel (בְּנֵי יִשְׂרָאֵל).
ΙσραηλIsraelgenitive with υἱούς (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable LXX transliteration of יִשְׂרָאֵל; used as a genitive by convention.
21
Εἶπεν δὲ κύριος πρὸς Μωυσῆν· Ἔκτεινον τὴν χεῖρά σου εἰς τὸν οὐρανόν, καὶ γενηθήτω σκότος ἐπὶ γῆν Αἰγύπτου, ψηλαφητὸν σκότος.
And the LORD said to Moses, 'Stretch out your hand toward the sky, and let darkness come upon the land of Egypt — darkness that can be felt.'
The plague of darkness is commissioned with the same hand-gesture formula as the locust (v.12), but the command's final word — ψηλαφητὸν σκότος — is the chapter's most remarkable phrase. This LXX addition (absent from the MT's simple חֹשֶׁךְ) specifies a darkness tangible enough to be physically groped or felt, elevating the plague from visual deprivation to a palpable, oppressive presence. It is the chapter's textual and theological pinnacle.
Word-by-word analysis· 20 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative introduction of divine speech)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LORDNominativesubject of εἶπεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of εἶπεν.
πρόςtopreposition governing Μωυσῆν→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing Μωυσῆν.
ΜωυσῆνMosesAccusativeobject of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as object of πρός.
Ἔκτεινονstretch outAor Act Impv 2 Sg · ἐκτείνωimperative (divine command: the initiating gesture)→ urgent command (punctiliar aorist)ἐκτείνω: see v.12; the identical formula ἔκτεινον τὴν χεῖρά σου recurs for the darkness plague, establishing the structural parallel between the locust and darkness commissions and marking Moses' hand as the unvarying instrument.
τήνtheAccusativearticle with χεῖρα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἔκτεινον→ object specificationχείρ: see v.12; cf. note there on the hand as instrument of divine power.
σουyourGenitivepossessive genitive with χεῖρα→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with χεῖρα.
εἰςtowardpreposition governing τὸν οὐρανόν (direction of gesture)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition governing τὸν οὐρανόν (direction of gesture).
τόνtheAccusativearticle with οὐρανόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανόνsky / heavenAccusativeobject of εἰς→ object specificationοὐρανόν: meaning 'sky'; it serves as object of εἰς.
καίandcoordinating conjunction (result of the gesture)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γενηθήτωlet there be / let it come to beAor Pass Impv 3 Sg · γίνομαιjussive imperative (divine fiat: darkness commanded into existence)→ jussive (creative command)γίνομαι: 'come to be, become, happen'; the aorist passive imperative γενηθήτω deliberately echoes the creation formula of Gen 1 (γενηθήτω φῶς, 'let there be light'); the darkness is here commanded with the same syntactic formula, inverting creation: the ninth plague is anti-creation.
σκότοςdarknessNominativesubject of γενηθήτω→ participant prominenceσκότος: 'darkness'; renders Hebrew חֹשֶׁךְ (ḥōšek); the ninth plague; the darkness commanded here receives its phenomenological specification in the appositive phrase ψηλαφητὸν σκότος that follows.
ἐπίupon / overpreposition governing γῆν Αἰγύπτου→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing γῆν Αἰγύπτου.
γῆνlandAccusativeobject of ἐπί→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί.
ΑἰγύπτουEgyptGenitivegenitive (specifying)→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying).
ψηλαφητόνtangible / palpable / that can be feltNominativeappositive adjective specifying σκότος (the chapter's key LXX crux)→ participant prominenceψηλαφητός: 'touchable, palpable, that can be groped / felt'; derived from ψηλαφάω ('feel about, grope in the dark'); this adjective appears only here in the LXX (no equivalent in the MT, which reads simply חֹשֶׁךְ, 'darkness'); it specifies that the darkness is not merely visual deprivation but a physically tangible, oppressive presence — a darkness so thick it can be touched. The LXX innovation transforms the plague from an absence of light into a positive, material thing. Cf. Wis 17:2–21, which elaborates this exact idea at length. The word connects to the Greek philosophical concept of darkness as substance (cf. Hesiod's Chaos).
σκότοςdarknessNominativeappositive noun (repeated for emphasis: 'darkness — palpable darkness')→ participant prominenceσκότος: the repetition σκότος … ψηλαφητὸν σκότος is emphatic — the second σκότος re-anchors the adjective and intensifies the image; a Hebraism of the type 'X, palpable X' (cf. Exod 14:13 LXX and similar structures).
22
Ἐξέτεινεν δὲ Μωυσῆς τὴν χεῖρα εἰς τὸν οὐρανόν, καὶ ἐγένετο σκότος γνόφος θύελλα ἐπὶ πᾶσαν γῆν Αἰγύπτου τρεῖς ἡμέρας.
And Moses stretched his hand toward the sky, and there was darkness, gloom, and storm upon all the land of Egypt for three days.
Moses executes the command precisely (ἐξέτεινεν mirroring ἔκτεινον). The LXX's triad σκότος γνόφος θύελλα — 'darkness, gloom, tempest/storm' — goes beyond the MT's simple 'thick darkness' (חֹשֶׁךְ אֲפֵלָה); θύελλα ('storm, tempest') adds a third atmospheric element absent from Hebrew, heightening the cosmic violence of the plague. The three-day duration creates a temporal parallel with Christ's three days in darkness (patristic tradition).
Word-by-word analysis· 19 words
Ἐξέτεινενstretched outAor Act Indic 3 Sg · ἐκτείνωmain verb (Moses' obedient execution of the darkness command)→ constative aoristἐκτείνω: see v.13 (ἐξέτεινεν); the same aorist indicative records exact execution of the imperative (ἔκτεινον, v.21).
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of ἐξέτεινεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐξέτεινεν.
τήνtheAccusativearticle with χεῖρα→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativedirect object of ἐξέτεινεν→ object specificationχεῖρα: meaning 'hand'; it serves as direct object of ἐξέτεινεν.
εἰςtowardpreposition governing τὸν οὐρανόν→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition governing τὸν οὐρανόν.
τόνtheAccusativearticle with οὐρανόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανόνskyAccusativeobject of εἰς→ object specificationοὐρανόν: meaning 'sky'; it serves as object of εἰς.
καίandcoordinating conjunction (result of the gesture)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοthere was / came to beAor Mid Indic 3 Sg · γίνομαιmain verb (the darkness-event as the result of Moses' gesture)→ ingressive aorist (the beginning of the darkness)γίνομαι: records the fulfilment of γενηθήτω (v.21) — 'let there be' has become 'there was'; the same verb used in Gen 1 creation formulas now records a counter-creation.
σκότοςdarknessNominativesubject of ἐγένετο (first element of the triple description)→ participant prominenceσκότος: 'darkness'; first member of the LXX triad; renders Hebrew חֹשֶׁךְ.
γνόφοςgloom / thick darknessNominativesubject of ἐγένετο (second element: second quality of the darkness)→ participant prominenceγνόφος: 'gloom, murky darkness, thick dark cloud'; a stronger word than σκότος, sometimes used of the divine theophanic cloud (cf. Deut 4:11; 5:22 LXX, where γνόφος is the darkness surrounding Sinai); here it adds density to the simple darkness. Renders Hebrew אֲפֵלָה (ʾăpēlāh, 'thick darkness').
θύελλαstorm / tempestNominativesubject of ἐγένετο (third element: the LXX addition absent from MT)→ participant prominenceθύελλα: 'storm, tempest, violent gale'; this is the LXX's own addition — the MT has no third element; the word adds an atmospheric dimension (wind, noise, kinetic violence) to the visual and tactile darkness, making the plague a total sensory assault. Cf. Ps 83:16 LXX (82:16 MT) for θύελλα as divine tempest.
ἐπίupon / overpreposition governing πᾶσαν γῆν Αἰγύπτου→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition governing πᾶσαν γῆν Αἰγύπτου.
πᾶσανall / the wholeAccusativeadjective modifying γῆν→ object specificationπᾶσαν: meaning 'all'; it serves as adjective modifying γῆν.
γῆνlandAccusativeobject of ἐπί→ object specificationγῆν: meaning 'land'; it serves as object of ἐπί.
ΑἰγύπτουEgyptGenitivegenitive (specifying)→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive (specifying).
τρεῖςthreeAccusativenumeral adjective modifying ἡμέρας (temporal duration)→ measure or countτρεῖς: 'three'; τρεῖς ἡμέρας = 'for three days'; accusative of duration; the three-day darkness is a significant span — no travel, no commerce, no military activity is possible; patristic exegetes saw a typological connection to Christ's three days in the tomb.
ἡμέραςdaysAccusativeaccusative of duration→ object specificationἡμέρας: meaning 'days'; it serves as accusative of duration.
23
καὶ οὐκ εἶδεν οὐδεὶς τὸν ἀδελφὸν αὐτοῦ καὶ οὐκ ἐξανέστη οὐδεὶς ἐκ τῆς κοίτης αὐτοῦ τρεῖς ἡμέρας· πᾶσι δὲ τοῖς υἱοῖς Ισραηλ ἦν φῶς ἐν πᾶσιν οἷς κατῴκουν.
And no one saw his brother, and no one rose from his bed for three days; but for all the sons of Israel there was light in all the places where they dwelt.
The double-negative (οὐκ … οὐδείς twice) emphasizes total social paralysis under the darkness. The contrast — 'but for all Israel there was light' — is the verse's theological core: the darkness plague discriminates between Egypt and Israel, the same structural distinction that will appear in the death of the firstborn (Exod 12). Light for Israel amid Egypt's darkness is a foundational exodus type.
Word-by-word analysis· 28 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (first negative clause)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (visual deprivation under the darkness)→ constative aorist (the persistent inability to see during three days)ὁράω: 'see'; the aorist is here used for a condition that persisted over three days — the darkness made sight impossible; the specific inability to see one's own brother underlines the total social breakdown.
οὐδείςno oneNominativesubject of εἶδεν (in double negation with οὐκ: 'no one saw')→ participial qualificationοὐδείς: 'no one, nobody'; in double negation οὐκ … οὐδείς both negatives reinforce each other (Hebraism: לֹא … אִישׁ); not a mere stylistic redundancy but emphatic negation.
τόνtheAccusativearticle with ἀδελφόν→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόνbrotherAccusativedirect object of εἶδεν→ object specificationἀδελφός: 'brother'; 'no one saw his brother' — the closest human relation invisible at arm's length; a poignant image of total social isolation enforced by the darkness, perhaps echoing Egyptian solar theology in reverse (Ra hidden, unable to illuminate even family bonds).
αὐτοῦhisGenitivepossessive genitive with ἀδελφόν→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with ἀδελφόν.
καίandcoordinating conjunction (second negative clause)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (second negative clause)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐξανέστηrose upAor Act Indic 3 Sg · ἐξανίστημιmain verb (physical immobility: no one could rise from bed)→ constative aorist (over the three-day period: ongoing inability)ἐξανίστημι: 'rise up from, stand up out of'; compound of ἐκ + ἀνά + ἵστημι; the inability to 'rise up from one's bed' goes beyond inability to see — the darkness was so oppressive it prevented movement; possibly the palpable (ψηλαφητόν) quality of the darkness explains this physical incapacitation.
οὐδείςno oneNominativesubject of ἐξανέστη (double negation: 'no one rose')→ participial qualificationοὐδείς: meaning 'no one'; it contributes descriptive or attendant verbal force; here it functions as subject of ἐξανέστη (double negation: 'no one rose').
ἐκfrompreposition governing κοίτης (separation from the bed)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition governing κοίτης (separation from the bed).
τῆςtheGenitivearticle with κοίτης→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κοίτηςbedGenitivegenitive after ἐκ ('from his bed')→ relational specificationκοίτη: 'bed, couch, place of lying'; the detail of not being able to rise from bed for three days is economically devastating — no farming, no trade, no military function during the darkness.
αὐτοῦhisGenitivepossessive genitive with κοίτης→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with κοίτης.
τρεῖςthreeAccusativenumeral adjective modifying ἡμέρας→ measure or countτρεῖς: meaning 'three'; numeral expression contributing count or measure in context.
ἡμέραςdaysAccusativeaccusative of duration (three days of immobility)→ object specificationἡμέρας: meaning 'days'; it serves as accusative of duration (three days of immobility).
πᾶσιallDativeadjective modifying τοῖς υἱοῖς (contrastive: 'but for all Israel')→ sphere or referenceπᾶσι: meaning 'all'; it serves as adjective modifying τοῖς υἱοῖς (contrastive: 'but for all Israel').
δέbutpostpositive adversative particle (marking the decisive contrast: Egypt vs. Israel)→ discourse linkage or contrastδέ: clearly adversative here — the contrast between Egypt's total darkness and Israel's light is the verse's theological hinge; δέ marks it sharply.
τοῖςtheDativearticle with υἱοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of advantage ('for all the sons of Israel')→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative of advantage ('for all the sons of Israel').
ΙσραηλIsraelgenitive with υἱοῖς (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive with υἱοῖς (indeclinable).
ἦνthere wasImpf Act Indic 3 Sg · εἰμίmain verb (existential: light existing for Israel during the darkness)→ progressive imperfect (ongoing existence of light for Israel throughout the three days)εἰμί: the imperfect ἦν — 'there was (ongoing)' — contrasts with the aorists of Egypt's darkness (ἐγένετο, v.22); Israel's light is a persistent reality while Egypt's darkness is an event; the temporal contrast reinforces the typological distinction.
φῶςlightNominativesubject of ἦν→ participant prominenceφῶς: 'light'; the theological counterpoint to σκότος; Israel has light while Egypt is in the palpable darkness of v.21 — a miracle that presupposes divine selective action on the physical environment; theologically this light prefigures the pillar of fire (Exod 13:21).
ἐνinpreposition governing πᾶσιν οἷς κατῴκουν (location of Israel's light)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition governing πᾶσιν οἷς κατῴκουν (location of Israel's light).
πᾶσινallDativeadjective (modifying the relative clause's implied antecedent: 'all (the places) where')→ participial qualificationπᾶσιν: meaning 'all'; it contributes descriptive or attendant verbal force; here it functions as adjective (modifying the relative clause's implied antecedent: 'all (the places) where').
οἷςwhere / in whichDativerelative pronoun (dative of place: 'in all [places] where they dwelt')→ participant reference or interestοἷς: meaning 'where'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative of place: 'in all [places] where they dwelt').
κατῴκουνthey dwelt / were livingImpf Act Indic 3 Pl · κατοικέωverb of relative clause (Israel's ongoing settlement in Goshen)→ progressive imperfect (Israel's continuous habitation)κατοικέω: 'dwell, inhabit, settle'; the imperfect reinforces the ongoing nature of Israel's settlement in Goshen (cf. 8:22; 9:26 for the Goshen exemptions in prior plagues); all their dwelling-places have light.
24
Καὶ ἐκάλεσεν Φαραω Μωυσῆν καὶ Ααρων λέγων· Βαδίσατε, λατρεύσατε κυρίῳ τῷ θεῷ ὑμῶν· πλὴν τῶν προβάτων καὶ τῶν βοῶν ὑπολίπεσθε· καὶ ἡ ἀποσκευὴ ὑμῶν ἀποτρεχέτω μεθ᾿ ὑμῶν.
And Pharaoh called Moses and Aaron, saying, 'Go, serve the LORD your God; only leave your flocks and cattle behind; and your dependants may go with you.'
After the darkness, Pharaoh makes his third and most generous compromise: families may go (reversing his position of v.11 where only men were allowed), but flocks and cattle must remain. This is a progression — he gives ground on persons but retains the livestock as hostages. The address to both Moses and Aaron by name signals heightened urgency. Moses will refuse categorically (vv.25–26).
Word-by-word analysis· 27 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / summonedAor Act Indic 3 Sg · καλέωmain verb (Pharaoh summoning Moses and Aaron)→ constative aoristκαλέω: see v.16 (καλέσαι); the same verb as in the locust-plague summoning; Pharaoh again initiates contact after the plague, demonstrating that the darkness has had the desired effect of moving him.
ΦαραωPharaohsubject of ἐκάλεσεν (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as subject of ἐκάλεσεν (indeclinable).
ΜωυσῆνMosesAccusativedirect object of ἐκάλεσεν→ object specificationΜωυσῆν: meaning 'Moses'; it serves as direct object of ἐκάλεσεν.
καίandcoordinating conjunction (compound object)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAarondirect object of ἐκάλεσεν (indeclinable)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as direct object of ἐκάλεσεν (indeclinable).
λέγωνsayingPres Act Part Nom Sg Masc · λέγωadverbial participle (manner: introducing Pharaoh's direct speech)→ attendant circumstanceλέγω (part.): λέγων = the quotative (see v. 12).
Βαδίσατεgo! / walk!Aor Act Impv 2 Pl · βαδίζωimperative (Pharaoh's permission to go — first command)→ urgent command (punctiliar aorist)βαδίζω: 'walk, go, travel'; the use of βαδίσατε rather than πορεύεσθε (v.8) is a stylistic variation — both mean 'go'; perhaps slightly less formal, reflecting the urgency of Pharaoh's request under the pressure of the darkness.
λατρεύσατεserve / worshipAor Act Impv 2 Pl · λατρεύωimperative (second command: cultic permission granted)→ urgent command (aorist)λατρεύω: see v.3; Pharaoh again uses the cultic vocabulary of Moses' demand, giving the appearance of full permission to worship.
κυρίῳthe LORDDativedative object of λατρεύσατε→ sphere or referenceκυρίῳ: meaning 'the LORD'; it serves as dative object of λατρεύσατε.
τῷtheDativearticle with θεῷ (appositive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεῷ: meaning 'God'; it serves as dative in apposition to κυρίῳ.
ὑμῶνyourGenitivepossessive genitive with θεῷ→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ.
πλήνonly / exceptadversative / exceptive particle (introducing the qualification)→ discourse linkage or contrastπλήν: 'but, except, only, however'; introduces the restrictive condition on the permission — full release of persons is granted, but the livestock must stay; renders Hebrew רַק (raq, 'only, but').
τῶνtheGenitivearticle with προβάτων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
προβάτωνflocks / sheepGenitivegenitive (retained livestock: the exception)→ relational specificationπρόβατον: see v.9; 'sheep, small livestock'; the livestock are retained as hostages to ensure Israel's return — Pharaoh's economic leverage.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle with βοῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
βοῶνcattle / oxenGenitivegenitive (cattle: second retained livestock category)→ relational specificationβοῦς: see v.9; 'cattle'; the pair πρόβατα καὶ βόες covers all livestock; precisely what Moses will insist on taking in v.26.
ὑπολίπεσθεleave behindAor Mid Impv 2 Pl · ὑπολείπωimperative (Pharaoh's qualification: leave the livestock)→ urgent command (aorist: decisive leaving behind)ὑπολείπω: 'leave behind, leave remaining'; the same root verb (ὑπελείφθη, ὑπελίπατο) used throughout for 'what was left' by the plagues is now used for Pharaoh's demand — 'leave (your livestock) behind'; the irony is sharp: Pharaoh wants nothing left of the livestock in Egypt, but Moses will insist not a hoof is left (v.26).
καίandcoordinating conjunction (additional concession: families may go)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle with ἀποσκευή→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποσκευήdependants / baggageNominativesubject of ἀποτρεχέτω→ participant prominenceἀποσκευή: see v.10; the same dismissive term Pharaoh used in v.10 for Israel's families and dependants; here he concedes that the ἀποσκευή may go — a major reversal of his v.11 position where only men were permitted.
ὑμῶνyourGenitivepossessive genitive with ἀποσκευή→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with ἀποσκευή.
ἀποτρεχέτωlet it go / let it run offPres Act Impv 3 Sg · ἀποτρέχωjussive imperative (Pharaoh permitting the families to depart)→ permissive command (present: ongoing permission for the dependants to go)ἀποτρέχω: 'run away, go off, depart'; an unusual verb for a formal permission — perhaps colloquial or deliberately minimizing ('let your baggage just run off with you'); the present tense suggests the permission is immediate and ongoing.
μεθ᾿withpreposition (μετά before rough breathing) governing ὑμῶν→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition (μετά before rough breathing) governing ὑμῶν.
ὑμῶνyouGenitivegenitive object of μετά (accompanying the departing Israelites)→ relational specificationὑμῶν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (accompanying the departing Israelites).
25
Καὶ εἶπεν Μωυσῆς· Ἀλλὰ καὶ σὺ δώσεις ἡμῖν ὁλοκαυτώματα καὶ θυσίας, ἃ ποιήσομεν κυρίῳ τῷ θεῷ ἡμῶν·
And Moses said, 'But you yourself will also give us burnt offerings and sacrifices, which we shall offer to the LORD our God.'
Moses not only rejects the livestock concession but escalates: Pharaoh must provide the sacrificial animals himself. Ἀλλὰ καί ('but also') is emphatic and adversarial. The demand for ὁλοκαυτώματα καὶ θυσίας ('burnt offerings and sacrifices') specifies the cultic context — the feast requires consumable animal sacrifice, precisely what Pharaoh proposes to withhold.
Word-by-word analysis· 17 words
Καίandnarrative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' reply)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἶπεν.
Ἀλλάbut / on the contrarystrong adversative conjunction→ discourse linkage or contrastἀλλά: 'but, on the contrary'; a strong adversative — Moses does not merely decline but immediately counter-demands; the ἀλλὰ καί construction is emphatic: 'but in fact, also you.'
καίalso / evenadverbial καί ('also, even') — intensifying σύ→ discourse linkage or contrastκαί: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
σύyouNominativeemphatic subject of δώσεις (Pharaoh singled out as the provider)→ participant referenceσύ: emphatic pronoun; 'you yourself' — Pharaoh is the one who will provide the sacrificial animals; Moses turns the negotiation completely around: not only will Israel take its own livestock, but Pharaoh must furnish additional animals for sacrifice.
δώσειςyou will giveFut Act Indic 2 Sg · δίδωμιmain verb (Moses' counter-demand: Pharaoh to provide sacrificial animals)→ predictive future (divine certainty of the demand)δίδωμι: 'give, grant, provide'; the future indicative functions here almost as a command — Moses speaks with prophetic certainty about what Pharaoh will do; the demand to have Pharaoh provide the sacrificial materials is remarkable.
ἡμῖνusDativedative of indirect object (Israel as recipients of Pharaoh's provision)→ participant reference or interestἡμῖν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Israel as recipients of Pharaoh's provision).
ὁλοκαυτώματαburnt offeringsAccusativedirect object of δώσεις (first type of sacrifice)→ object specificationὁλοκαύτωμα: 'whole burnt offering'; renders Hebrew עֹלָה (ʿōlāh, 'ascent offering, burnt offering'); an offering entirely consumed on the altar, its smoke ascending to God; the most complete form of sacrifice, requiring animals.
καίandcoordinating conjunction (second type of sacrifice)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυσίαςsacrificesAccusativedirect object of δώσεις (second type of offering)→ object specificationθυσία: 'sacrifice, offering'; renders Hebrew זֶבַח (zebaḥ, 'slaughter sacrifice / peace offering'); the pair ὁλοκαυτώματα καὶ θυσίαι covers the full range of animal-based sacrificial worship — the feast requires both.
ἅwhichAccusativerelative pronoun (referring to ὁλοκαυτώματα καὶ θυσίας: the sacrifices which Israel will offer)→ participant referenceἅ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (referring to ὁλοκαυτώματα καὶ θυσίας: the sacrifices which Israel will offer).
ποιήσομενwe shall offer / makeFut Act Indic 1 Pl · ποιέωverb of relative clause (Israel's intended cultic action)→ predictive future (Israel's intended worship)ποιέω: 'do, make, perform'; ποιεῖν θυσίαν = 'perform/offer a sacrifice'; a standard idiom for cultic performance in the LXX.
κυρίῳthe LORDDativedative of indirect object / recipient of the sacrifice→ sphere or referenceκυρίῳ: meaning 'the LORD'; it serves as dative of indirect object / recipient of the sacrifice.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεῷ: meaning 'God'; it serves as dative in apposition to κυρίῳ.
ἡμῶνourGenitivepossessive genitive with θεῷ ('the LORD our God')→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ ('the LORD our God').
26
καὶ τὰ κτήνη ἡμῶν πορεύσεται μεθ᾿ ἡμῶν, καὶ οὐχ ὑπολειψόμεθα ὁπλήν· ἀπ᾿ αὐτῶν γὰρ λημψόμεθα λατρεῦσαι κυρίῳ τῷ θεῷ ἡμῶν· ἡμεῖς δὲ οὐκ οἴδαμεν τί λατρεύσομεν κυρίῳ τῷ θεῷ ἡμῶν, ἕως τοῦ ἐλθεῖν ἡμᾶς ἐκεῖ.
And our livestock will go with us, and we will not leave a hoof; for from them we will take what we shall use to serve the LORD our God; and we ourselves do not know what we shall offer in service to the LORD our God until we arrive there.
Moses states the livestock-demand absolutely: not a single hoof (ὁπλήν) will be left. The reason given is cultic and contingent: they do not know what YHWH will require until they arrive — an appeal to the LORD's sovereign discretion that refuses any pre-negotiation of the sacrifice's scope. The epistemological claim (οὐκ οἴδαμεν) makes the livestock non-negotiable on theological grounds.
Word-by-word analysis· 35 words
καίandcoordinating conjunction (continuing Moses' counter-demand)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τάtheNominativearticle with κτήνη→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηlivestock / cattleNominativesubject of πορεύσεται→ participant prominenceκτῆνος: 'beast, livestock, cattle'; a more general term than the specific πρόβατα and βόες of v.24; here used comprehensively for all of Israel's animals.
ἡμῶνourGenitivepossessive genitive with κτήνη→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with κτήνη.
πορεύσεταιwill goFut Mid Indic 3 Sg · πορεύομαιmain verb (the livestock going with Israel — categorical statement)→ predictive future (non-negotiable intent)πορεύομαι: singular verb with plural subject κτήνη (neuter plural takes singular verb in Greek); the livestock will go — a flat assertion that refuses Pharaoh's condition of v.24.
μεθ᾿withpreposition governing ἡμῶν→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition governing ἡμῶν.
ἡμῶνusGenitivegenitive object of μετά→ relational specificationἡμῶν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά.
καίandcoordinating conjunction (intensifying the refusal)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegation→ clausal qualification or emphasisοὐχ: meaning 'not'; it negates or qualifies the assertion of the clause.
ὑπολειψόμεθαwe will leave behindFut Mid Indic 1 Pl · ὑπολείπωmain verb (categorical refusal to leave any livestock)→ predictive future (absolute commitment)ὑπολείπω: see vv.15, 19, 24; the same verb used for plague-remnants ('what was left') and Pharaoh's demand ('leave behind') is now used in Moses' absolute refusal: 'we will not leave behind' — the verb echoes ironically through the chapter.
ὁπλήνhoofAccusativedirect object of ὑπολειψόμεθα (synecdoche for the entire livestock)→ object specificationὁπλή: 'hoof'; οὐχ ὑπολειψόμεθα ὁπλήν = 'we will not leave a single hoof' — a synecdoche (the part for the whole) making an absolute claim: every animal goes; renders Hebrew פַּרְסָה (parsāh, 'hoof'); a striking idiom for 'not a single animal.'
ἀπ᾿frompreposition governing αὐτῶν (source of the sacrificial animals)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition governing αὐτῶν (source of the sacrificial animals).
αὐτῶνthemGenitivegenitive object of ἀπό (the livestock as the source)→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἀπό (the livestock as the source).
γάρforpostpositive causal particle (grounding the refusal in cultic necessity)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
λημψόμεθαwe will takeFut Mid Indic 1 Pl · λαμβάνωmain verb (Israel taking from the livestock for sacrifice)→ predictive futureλαμβάνω: 'take, receive'; the future middle λημψόμεθα = 'we will take (for ourselves)'; from Israel's own livestock they will select the sacrificial animals once they arrive.
λατρεῦσαιto serve / worshipAor Act Inf · λατρεύωinfinitive of purpose ('to offer in worship')→ purposive infinitiveλατρεύω: see v.3; infinitive expressing the purpose of taking the livestock — for cultic service.
κυρίῳthe LORDDativedative object of λατρεῦσαι→ sphere or referenceκυρίῳ: meaning 'the LORD'; it serves as dative object of λατρεῦσαι.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεῷ: meaning 'God'; it serves as dative in apposition to κυρίῳ.
ἡμῶνourGenitivepossessive genitive with θεῷ→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ.
ἡμεῖςweNominativeemphatic subject pronoun ('we ourselves')→ participant referenceἡμεῖς: explicit first-person plural pronoun for emphasis; 'we ourselves do not know' — Moses speaks for all Israel, invoking collective theological uncertainty about what YHWH will require.
δέand / moreoverpostpositive particle (introducing the theological rationale)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (Israel's claim of epistemic incapacity: 'we do not know')→ resultant state perfect (established state of not knowing)οἶδα: 'know'; perfect in form with present meaning; οὐκ οἴδαμεν τί λατρεύσομεν = 'we do not know what we shall offer' — a remarkable theological claim: YHWH's requirements for the feast are not yet known, so no part of the livestock can be designated in advance as dispensable. This epistemological argument makes any pre-commitment of animals to Pharaoh theologically impossible.
τίwhatAccusativeinterrogative pronoun (indirect question: object of λατρεύσομεν)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (indirect question: object of λατρεύσομεν).
λατρεύσομενwe shall offer / serveFut Act Indic 1 Pl · λατρεύωverb of indirect question ('what we shall offer')→ predictive future (contingent on divine requirement)λατρεύω: see v.3; the third occurrence of λατρεύω in this verse makes it emphatic — the whole argument revolves around the requirements of divine worship.
κυρίῳthe LORDDativedative object of λατρεύσομεν→ sphere or referenceκυρίῳ: meaning 'the LORD'; it serves as dative object of λατρεύσομεν.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεῷ: meaning 'God'; it serves as dative in apposition to κυρίῳ.
ἡμῶνourGenitivepossessive genitive with θεῷ→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive with θεῷ.
ἕωςuntiltemporal conjunction (introducing the limiting condition)→ discourse linkage or contrastἕως: meaning 'until'; conjunction or particle linking this unit with the surrounding discourse.
τοῦtheGenitivearticle with ἐλθεῖν (ἕως + articular infinitive: 'until arriving')→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλθεῖνto arrive / comeAor Act Inf · ἔρχομαιarticular infinitive (ἕως τοῦ ἐλθεῖν = 'until our arriving')→ ingressive aorist (the moment of arrival)ἔρχομαι: 'come, go, arrive'; ἕως τοῦ ἐλθεῖν ἡμᾶς ἐκεῖ = 'until we arrive there'; renders Hebrew עַד בֹּאֵנוּ שָׁמָּה; the destination (ἐκεῖ, 'there') is deliberately unspecified — Sinai, Canaan? — leaving the full scope of the journey open.
ἡμᾶςusAccusativeaccusative subject of the infinitive ἐλθεῖν→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of the infinitive ἐλθεῖν.
ἐκεῖthereadverb of place ('there' = the worship destination)→ adverbial qualificationἐκεῖ: 'there'; the vagueness of 'there' is theologically significant — the place of worship has not yet been revealed; this open-endedness makes any limitation on Israel's departure (persons, animals, duration) a theologically unjustifiable constraint.
27
Ἐσκλήρυνεν δὲ κύριος τὴν καρδίαν Φαραω, καὶ οὐκ ἠθέλησεν ἐξαποστεῖλαι αὐτούς.
And the LORD hardened the heart of Pharaoh, and he was not willing to send them away.
The third hardening-refrain in ch.10 (vv.1, 20, 27) closes the darkness plague unit. This instance adds the verb ἠθέλησεν ('he was not willing') to the standard refrain-formula, making explicit the volitional dimension of Pharaoh's refusal — the hardening works through the will, not bypassing it. The verse directly precipitates the final rupture of vv.28–29.
Word-by-word analysis· 11 words
ἘσκλήρυνενhardenedAor Act Indic 3 Sg · σκληρύνωmain verb (third and final hardening-refrain of ch.10)→ constative aoristσκληρύνω: see vv.1, 20; the third occurrence of the hardening-refrain in ch.10; its placement after Moses' unyielding demand (vv.25–26) closes the door on any further negotiation.
δέand / butpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LORDNominativesubject of ἐσκλήρυνεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of ἐσκλήρυνεν.
τήνtheAccusativearticle with καρδίαν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίανheartAccusativedirect object of ἐσκλήρυνεν→ object specificationκαρδία: see v.1; the chapter's theological fulcrum; the final hardening of Pharaoh's heart in ch.10 sets up the escalation to the tenth plague (death of firstborn, ch.11–12).
ΦαραωPharaohgenitive possessive with καρδίαν (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive possessive with καρδίαν (indeclinable).
καίandcoordinating conjunction (consequence)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἠθέλησενwas willingAor Act Indic 3 Sg · θέλωmain verb (Pharaoh's refusal expressed as unwillingness)→ constative aoristθέλω: 'wish, want, be willing'; the addition of ἠθέλησεν to the standard refrain-formula makes the volitional dimension explicit — Pharaoh was not willing; the hardening works through, not around, his own will; echoes βούλει (v.3) and θέλεις (v.4) earlier in the chapter.
ἐξαποστεῖλαιto send away / releaseAor Act Inf · ἐξαποστέλλωcomplementary infinitive (object of ἠθέλησεν)→ ingressive aorist (the act of release refused)ἐξαποστέλλω: see v.3; the central demand of the plague section now as the content of Pharaoh's unwillingness — he was not willing to release them.
αὐτούςthemAccusativedirect object of ἐξαποστεῖλαι (Israel)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαποστεῖλαι (Israel).
28
Λέγει δὲ αὐτῷ Φαραω· Ἄπελθε ἀπ᾿ ἐμοῦ, πρόσεχε σεαυτῷ, μηκέτι ὀφθῆναί σε πρός με· ᾗ δ᾿ ἂν ἡμέρᾳ ὀφθῇς μοι, ἀποθανῇ.
And Pharaoh said to him, 'Depart from me; take heed for yourself; see that you appear before me no more; for on whatever day you appear before me, you shall die.'
The historical present λέγει gives the threat vivid immediacy. Pharaoh's speech escalates from dismissal (ἄπελθε) through warning (πρόσεχε σεαυτῷ) to death threat (ἀποθανῇ). The passive ὀφθῆναί / ὀφθῇς ('be seen / appear') uses the same verb (ὁράω) that will appear in Moses' exit oath (v.29: οὐκέτι ὀφθήσομαί), creating a precise verbal echo that makes Moses' response a calm mirror of Pharaoh's threat.
Word-by-word analysis· 21 words
ΛέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historical present: Pharaoh's urgent speech)→ historical present (dramatic immediacy of the threat)λέγω: historical present λέγει; the shift from aorist to present for Pharaoh's speech gives it a dangerous immediacy that the aorist of calmer narration lacks.
δέand / butpostpositive particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of indirect object (Moses as addressee)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Moses as addressee).
ΦαραωPharaohsubject of λέγει (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as subject of λέγει (indeclinable).
Ἄπελθεdepart / go awayAor Act Impv 2 Sg · ἀπέρχομαιimperative (dismissal command: the first of three escalating imperatives)→ urgent command (punctiliar aorist: immediate departure)ἀπέρχομαι: 'go away, depart'; the aorist imperative is sharp and peremptory — 'get out'; this is not a polite dismissal but an expulsion echoing the earlier ἐξέβαλον of v.11.
ἀπ᾿frompreposition governing ἐμοῦ→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition governing ἐμοῦ.
ἐμοῦmeGenitivegenitive object of ἀπό (Pharaoh as the one to be departed from)→ participial qualificationἐμοῦ: emphatic pronoun; ἄπελθε ἀπ᾿ ἐμοῦ = 'depart from me' — the emphatic form underscores Pharaoh's personal authority and his dismissal of Moses from his royal presence permanently.
πρόσεχεbeware / take heedPres Act Impv 2 Sg · προσέχωimperative (warning command: second of the three escalating imperatives)→ ongoing command (present: continuous vigilance required)προσέχω: 'pay attention, beware, take heed'; used with dative of the person/thing to be cautious about (σεαυτῷ = 'yourself'); a warning that what follows is a genuine threat.
σεαυτῷyourselfDativedative reflexive pronoun (object of πρόσεχε: 'take heed for yourself')→ participant reference or interestσεαυτῷ: reflexive second-person dative; πρόσεχε σεαυτῷ = 'watch yourself, take heed for your own safety'; the reflexive turns the warning personal — Moses' life is at stake.
μηκέτιno longer / not againnegative adverb (prohibiting future appearances)→ clausal contributionμηκέτι: 'no longer, never again'; used with infinitive or subjunctive in prohibitions; here with ὀφθῆναί σε: 'that you be seen no more.'
ὀφθῆναίto be seen / to appearAor Pass Inf · ὁράωinfinitive (content of the prohibition after μηκέτι)→ aorist: single decisive appearance forbiddenὁράω: 'see'; passive ὀφθῆναί = 'to be seen, to appear'; the passive of ὁράω with dative of person ('appear before me') is an idiom for royal audience (cf. Esth 1:14 LXX; Isa 1:12). This verb (ὁράω) is the key verbal thread connecting v.28 to v.29: Pharaoh forbids Moses from being seen before him; Moses echoes it back as his own choice.
σεyouAccusativeaccusative subject of ὀφθῆναί (Moses as the one prohibited from appearing)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of ὀφθῆναί (Moses as the one prohibited from appearing).
πρόςbefore / topreposition governing με ('before me')→ spatial or relational framingπρός: meaning 'before'; here it marks the relation signaled by preposition governing με ('before me').
μεmeAccusativeobject of πρός (Pharaoh before whom Moses must not appear)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (Pharaoh before whom Moses must not appear).
ᾗwhich (on which)Dativerelative pronoun (dative of time: 'on which day')→ participant reference or interestᾗ: meaning 'which (on which)'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative of time: 'on which day').
δ᾿and / butpostpositive particle (within the relative clause)→ discourse linkage or contrastδ᾿: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἂνevermodal particle (with ᾗ ἡμέρᾳ: 'on whatever day')→ discourse linkage or contrastἄν: modal particle that generalizes the relative clause — ᾗ δ᾿ ἂν ἡμέρᾳ + subjunctive = 'on whatever day / on any day that'; it makes the death threat universal: no future appearance will be tolerated.
ἡμέρᾳdayDativedative of time (with relative ᾗ: 'on which day')→ sphere or referenceἡμέρᾳ: meaning 'day'; it serves as dative of time (with relative ᾗ: 'on which day').
ὀφθῇςyou appearAor Pass Subj 2 Sg · ὁράωverb of relative conditional clause (indefinite: 'on whatever day you appear')→ indefinite contingent subjunctiveὁράω: same verb as ὀφθῆναί above; passive subjunctive ὀφθῇς = 'you are seen/appear'; the death-threat hinges on this verb, which Moses will echo in v.29.
μοιbefore meDativedative of relationship (Pharaoh as the one before whom Moses appears)→ participant reference or interestμοι: meaning 'before me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of relationship (Pharaoh as the one before whom Moses appears).
ἀποθανῇyou shall dieAor Mid Subj 2 Sg · ἀποθνήσκωmain verb (apodosis of the conditional: the death threat)→ predictive / deliberative subjunctive (the death as certain consequence)ἀποθνήσκω: 'die, be put to death'; the aorist middle ἀποθανῇ functions as a future-certain threat — 'you will die'; Moses' calmly accepts this threat in v.29 and effectively calls Pharaoh's bluff, never returning to his presence.
29
Λέγει δὲ Μωυσῆς· Εἴρηκας· οὐκέτι ὀφθήσομαί σοι εἰς πρόσωπον.
And Moses said, 'You have spoken it; I will no longer appear before your face.'
The chapter closes with Moses' terse, majestic response: after the single-word acknowledgment Εἴρηκας ('you have said it'), three Greek words deliver the exit oath. The oath mirrors Pharaoh's threat (ὀφθῇς → ὀφθήσομαί; both from ὁράω 'be seen/appear') but inverts the power dynamic: Moses accepts the terms not as a capitulation but as his own sovereign choice. Εἴρηκας acknowledges Pharaoh's word as binding and then Moses binds himself to it equally. The phrase εἰς πρόσωπον ('before the face') is a LXX Hebraism (לְפָנִים). This verse is the narrative terminus of the plague negotiations; the tenth plague will be announced outside the palace (11:1–10).
Word-by-word analysis· 9 words
ΛέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historical present: Moses' final reply)→ historical present (calm, decisive immediacy)λέγω: historical present, as in v.28; both Pharaoh's threat and Moses' response use the same dramatic present — the chapter ends in a verbal standoff narrated in the same tense for both speakers.
δέand / butpostpositive particle (marking Moses' response over against Pharaoh's speech)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of λέγει→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of λέγει.
Εἴρηκαςyou have said / spokenPerf Act Indic 2 Sg · λέγωmain verb of Moses' first clause (acknowledging Pharaoh's word as binding)→ resultant-state perfect (the saying stands as an irrevocable declaration)εἴρηκας: second-person singular perfect of λέγω; 'you have said it, you have spoken' — the perfect tense denotes a completed act whose effects stand: Pharaoh's words are now an irrevocable record. Moses' response transforms Pharaoh's threat into a mutually binding compact. Renders Hebrew כֵּן דִּבַּרְתָּ ('you have spoken rightly'); the LXX is terser and even more striking in its economy.
οὐκέτιno longer / never againnegative adverb modifying ὀφθήσομαί ('will no longer appear')→ clausal contributionοὐκέτι: 'no longer, no more, not again'; οὐκέτι + future indicative = emphatic, permanent refusal; Moses does not merely comply with Pharaoh's expulsion but adopts it as his own resolve — 'I myself will no longer appear,' not 'I am forbidden from appearing.'
ὀφθήσομαίI will appear / be seenFut Pass Indic 1 Sg · ὁράωmain verb of Moses' exit oath→ predictive future (solemn self-binding: permanent withdrawal)ὁράω: 'see'; future passive ὀφθήσομαί = 'I shall be seen, I shall appear'; the passive of ὁράω for 'appear before' is a standard LXX idiom for presenting oneself at court. The verbal echo with v.28 is precise: Pharaoh said 'see to it that you are not seen (ὀφθῆναί) before me'; Moses echoes 'I shall not be seen (ὀφθήσομαί) before your face' — turning Pharaoh's threat into Moses' own sovereign oath. This is the climactic and final exchange of the plague negotiations in Exodus.
σοιbefore you / to youDativedative of relationship (Pharaoh as the one before whose face Moses will not appear)→ participant reference or interestσοι: second-person dative; ὀφθήσομαί σοι = 'I shall appear to you / before you'; echoes ὀφθῇς μοι in v.28 with polarity precisely reversed.
εἰςbefore / topreposition governing πρόσωπον (εἰς πρόσωπον = 'before the face')→ spatial or relational framingεἰς πρόσωπον: a LXX Hebraism rendering לְפָנִים / לְפָנֶיךָ ('before the face / before you'); the phrase is redundant in strict Greek idiom but characteristic of LXX translation style calquing the Hebrew preposition לְפָנֵי.
πρόσωπονfaceAccusativeobject of εἰς (εἰς πρόσωπον = 'before the face' — royal presence idiom)→ object specificationπρόσωπον: 'face, presence, countenance'; εἰς πρόσωπον = 'before the face' — a frozen Hebraistic phrase for the royal presence; cf. לִפְנֵי פַרְעֹה throughout Exodus. The chapter ends with this word — πρόσωπον, the 'face' of Pharaoh, which Moses will see no more; it recalls 10:3 where Moses and Aaron 'went in to Pharaoh' (εἰσῆλθον πρὸς Φαραω) at the chapter's opening: the chapter began with the approach and closes with the permanent departure.