1
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἔτι μίαν πληγὴν ἐπάξω ἐπὶ Φαραω καὶ ἐπ᾽ Αἴγυπτον καὶ μετὰ ταῦτα ἐξαποστελεῖ ὑμᾶς ἐντεῦθεν· ὅταν δὲ ἐξαποστέλλῃ ὑμᾶς σὺν παντὶ ἐκβαλεῖ ὑμᾶς ἐκβολῇ.
And the LORD said to Moses, 'Yet one plague more I will bring upon Pharaoh and upon Egypt, and after these things he will send you away from here; but when he sends you away, with everything he will drive you out completely.'
The formula εἶπεν δὲ κύριος πρὸς Μωυσῆν is the standard LXX introduction to direct YHWH-speech; δέ marks a narrative turn after the thick darkness of chapter 10. The announcement follows a three-part structure: plague announced, departure predicted, and expulsion guaranteed by a cognate-accusative Hebraism.
Word-by-word analysis· 29 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: 'say / speak'; the aorist εἶπεν introduces direct YHWH-speech; the formula εἶπεν δὲ κύριος πρὸς Μωυσῆν recurs throughout Exodus at each new divine commission (cf. 3:7; 4:21; 6:1; 10:1).
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive particle; here a narrative continuative signalling the next phase of the divine-plague programme after the darkness of ch. 10.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech, not angelic or prophetic intermediation.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (indirect recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a second-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν); accusative here as the directional object of πρός.
ἔτιyet / stilladverb (temporal: 'one more time')→ clausal contributionἔτι: 'still / yet / once more'; renders Hebrew עוֹד; together with μίαν πληγήν it frames the tenth plague as the final, climactic blow of the plague series begun at ch. 7.
μίανoneAccusativeattributive adjective (numerical modifier of πληγήν)→ measure or countεἷς, μία, ἕν: 'one'; the feminine accusative μίαν agrees with πληγήν; the combination ἔτι μίαν renders עוֹד נֶגַע אֶחָד, emphasising the singleness and finality of the coming act.
πληγὴνplagueAccusativedirect object of ἐπάξω→ object specificationπληγή: 'blow / plague / stroke'; renders Hebrew נֶגַע / מַכָּה; the LXX uses πληγή consistently for the Egyptian plagues (cf. 9:14); the term evokes both physical calamity and divine judicial action against Pharaoh.
ἐπάξωI will bring uponFut Act Indic 1 Sg · ἐπάγωmain verb (divine first-person announcement)→ predictive future (imminent divine act)ἐπάγω: 'bring upon / lead against'; the compound ἐπ- marks hostile imposition; renders הָבֵא / נָגַע; the first-person future places YHWH himself as direct agent of the plague, not merely the permitter of it.
ἐπὶuponpreposition + accusative (hostile direction)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (hostile direction).
ΦαραωPharaohaccusative object of ἐπί (indeclinable proper noun)→ participant identificationΦαραω: transliteration of Hebrew פַּרְעֹה (Egyptian pr-ꜥȝ, 'great house'); indeclinable in the LXX; the pairing 'upon Pharaoh and upon Egypt' makes both king and nation the dual target of the plague.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπ᾽uponpreposition + accusative (elided before vowel, parallel extension)→ spatial or relational framingἐπ᾽: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided before vowel, parallel extension).
ΑἴγυπτονEgyptAccusativeaccusative object of ἐπ᾽ (parallel to Φαραω)→ object specificationΑἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; the Hebrew dual (dual of extent) is rendered by the Greek singular; accusative here as object of ἐπί in hostile sense.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal).
ταῦταthese thingsAccusativeaccusative object of μετά (temporal: 'after these things')→ object specificationοὗτος: the demonstrative ταῦτα refers forward to the plague's completion; μετὰ ταῦτα is a standard LXX temporal formula for narrative succession.
ἐξαποστελεῖhe will send awayFut Act Indic 3 Sg · ἐξαποστέλλωmain verb (prediction of Pharaoh's action)→ predictive future (response to the plague)ἐξαποστέλλω: 'send away completely / release'; the compound ἐξαπο- intensifies the dismissal beyond simple שָׁלַח; the same root appears in the cognate-accusative at the verse's end (ἐκβαλεῖ ὑμᾶς ἐκβολῇ), creating a lexical escalation from release to forcible expulsion.
ὑμᾶςyouAccusativedirect object (2nd person plural)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (2nd person plural).
ἐντεῦθενfrom hereadverb of place (source)→ clausal contributionἐντεῦθεν: 'from here / hence'; the deictic adverb locates the Exodus as a departure from a specific place of bondage; its force is: this land of slavery will no longer hold you.
ὅτανwhentemporal conjunction (introducing conditional-temporal clause)→ discourse linkage or contrastὅταν: 'when(ever)'; takes the subjunctive (ἐξαποστέλλῃ); the clause has a nuance of 'at the point when he does release you' — the release is treated as certain but viewed from inside its completion.
δὲbutmild adversative (post-positive)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαποστέλλῃhe sends awayPres Act Subj 3 Sg · ἐξαποστέλλωverb of temporal-conditional subordinate clause→ conative present subjunctive (action viewed in process at the time of condition)ἐξαποστέλλω (pres. subj.): the present subjunctive with ὅταν presents Pharaoh's sending as an act in progress; the same root as ἐξαποστελεῖ above, forming a verbal ring around the central prediction.
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
σὺνwithpreposition + dative (comprehensiveness: 'with everything')→ spatial or relational framingσύν: 'with / together with'; the phrase σὺν παντί is a Hebraising idiom for totality, meaning the Israelites will leave with all their possessions, people, and livestock — nothing left behind.
παντὶeverythingDativedative object of σύν (comprehensive: 'with all')→ sphere or referenceπᾶς: 'all / every / everything'; the phrase σὺν παντὶ ἐκβαλεῖ underlines the totality of the departure — Pharaoh will not succeed in keeping any portion of Israel or its livestock.
ἐκβαλεῖhe will drive outFut Act Indic 3 Sg · ἐκβάλλωmain verb (cognate-accusative construction: Hebraism)→ predictive future (forcible expulsion)ἐκβάλλω: 'throw out / expel / drive away'; renders גָּרַשׁ; the cognate-accusative ἐκβαλεῖ ὑμᾶς ἐκβολῇ is the LXX's standard rendering of the Hebrew emphatic infinitive absolute גָּרֵשׁ יְגָרֵשׁ ('he will surely/completely drive you out'); the construction expresses both certainty and intensity of action (cf. the same idiom at Gen 2:17 for מוֹת תָּמוּת).
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐκβολῇwith a driving-outDativecognate dative (Hebraism: rendering of emphatic infinitive absolute)→ sphere or referenceἐκβολή: 'expulsion / casting out'; cognate dative with ἐκβαλεῖ; this dativus cognatus renders the Hebrew infinitive absolute, intensifying the certainty and completeness of the expulsion; cf. ἀποθανεῖν θανάτῳ (Gen 2:17) for the structural parallel in the LXX.
2
λάλησον οὖν κρυφῇ εἰς τὰ ὦτα τοῦ λαοῦ καὶ αἰτησάτω ἕκαστος παρὰ τοῦ πλησίον καὶ γυνὴ παρὰ τῆς πλησίον σκεύη ἀργυρᾶ καὶ χρυσᾶ.
Speak then secretly into the ears of the people, and let each man ask from his neighbor, and a woman from her neighbor, silver and gold vessels.
v.2 spells out the specific action implied in the 'spoiling' motif first promised at Exod 3:22; οὖν ('therefore') links the instruction to the certain departure: because release is coming, preparation must begin now. The aorist imperative λάλησον and the distributive third-person αἰτησάτω create a chain of command from Moses to every individual.
Word-by-word analysis· 23 words
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commissioned speech-act: begin speaking)λαλέω: 'speak / talk'; renders דַּבֵּר (Piel); in the LXX λαλέω often represents the Piel of דבר, implying authoritative or commissioned proclamation; the aorist imperative frames it as a single decisive act.
οὖνthereforeinferential particle→ discourse linkage or contrastοὖν: 'therefore / then'; draws a practical conclusion from v.1; since the departure is certain, the preparation (asking the Egyptians) must commence.
κρυφῇsecretlyadverb of manner (dative of manner: 'in secret')→ clausal contributionκρυφῇ: 'secretly / privately / in the ear'; an adverbial dative; the secrecy may reflect the dangerous political context of the plagues or a standard convention for private divine instruction; the instruction is given quietly, person to person.
εἰςintopreposition + accusative (direction of speech)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of speech).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὦταearsAccusativeaccusative object of εἰς (idiomatic: 'into the ears')→ object specificationοὖς (pl. ὦτα): 'ear'; the idiom λαλέω / λέγω εἰς τὰ ὦτα τινος renders the Hebrew הִדַּבֵּר בְּאָזְנֵי ('speak into the ears of'), a Hebraism denoting intimate or private oral communication (cf. Gen 20:8; 50:4 LXX).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (indirect addressees: 'the people')→ relational specificationλαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); here specifically the Israelites enslaved in Egypt who are to receive the instruction.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἰτησάτωlet him askAor Act Impv 3 Sg · αἰτέωmain verb (third-person distributive imperative)→ ingressive aorist imperative (begin the asking)αἰτέω: 'ask / request / demand'; renders שָׁאַל; the third-person imperative applies distributively to each individual (ἕκαστος); this 'asking' fulfils the divine promise of Gen 15:14 and Exod 3:22 and will be enacted at 12:35–36, resulting in the 'spoiling of Egypt.'
ἕκαστοςeach oneNominativesubject (distributive: 'each man')→ participant prominenceἕκαστος: 'each / every (one)'; distributive pronoun emphasising universal Israelite participation; the individual-level instruction ('each man ... each woman') ensures no one is excluded from the spoiling.
παρὰfrompreposition + genitive (source: 'from the neighbor')→ spatial or relational framingπαρὰ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the neighbor').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of source (substantivized adverb: 'from the one nearby')→ relational specificationπλησίον: originally an adverb 'near by'; used here as a substantive 'neighbor'; renders Hebrew רֵעַ; the 'neighbor' in this context is the Egyptian neighbor — an Israelite is asking an Egyptian for the items.
καὶandcoordinate conjunction (parallel: woman parallel to man)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γυνὴwomanNominativesubject (parallel clause: 'and a woman')→ participant prominenceγυνή: 'woman / wife'; renders אִשָּׁה; the explicit parallel — each man from his neighbor, and a woman from her neighbor — ensures both male and female Israelites participate in the spoiling of Egypt.
παρὰfrompreposition + genitive (source)→ spatial or relational framingπαρὰ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of source (parallel to masculine construction above)→ relational specificationπλησίον: meaning 'neighbor'; it serves as genitive of source (parallel to masculine construction above).
σκεύηvessels / articlesAccusativedirect object (implied with αἰτησάτω and γυνή: 'ask for vessels')→ object specificationσκεῦος (pl. σκεύη): 'vessel / implement / article of value'; renders כֵּלִים; the objects requested are portable wealth — silver and gold items — which will become the raw material for the Tabernacle (Exod 25:3; 35:5).
ἀργυρᾶsilverAccusativeattributive adjective (material)→ object specificationἀργυροῦς: 'made of silver'; renders כֶּסֶף; the silver and gold taken from the Egyptians fulfill the divine promise at Gen 15:14 ('they will come out with great possessions') and at Exod 3:22.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χρυσᾶgoldenAccusativeattributive adjective (material, coordinate with ἀργυρᾶ)→ object specificationχρυσοῦς: 'made of gold'; renders זָהָב; the silver-and-gold pairing is a standard OT merism for portable wealth; the spoiling reverses the economic dispossession of Israel's enslavement and anticipates the Tabernacle's adornment.
3
κύριος δὲ ἔδωκεν τὴν χάριν τοῦ λαοῦ ἐναντίον τῶν Αἰγυπτίων· καὶ ὁ ἄνθρωπος Μωυσῆς μέγας ἐγενήθη σφόδρα ἐναντίον τῶν Αἰγυπτίων καὶ ἐναντίον Φαραω καὶ ἐναντίον πάντων τῶν θεραπόντων αὐτοῦ.
Now the LORD gave the people favor in the sight of the Egyptians; and the man Moses was exceedingly great in the sight of the Egyptians and in the sight of Pharaoh and in the sight of all his servants.
v.3 is a narrator's aside embedded between the divine commission (vv.1–2) and Moses' oracle (vv.4–8); it explains why the Egyptians will comply with the request: YHWH has supernaturally granted Israel χάριν ('favor') in Egyptian eyes. The three-fold ἐναντίον (Egyptians, Pharaoh, servants) climactically extends Moses' honor across all strata of Egyptian society.
Word-by-word analysis· 29 words
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of יהוה; the divine name at the head of the clause stresses that the favor Israel finds before the Egyptians is YHWH's sovereign gift, not earned by human charm or social negotiation.
δὲnownarrative continuative (post-positive, introducing aside)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (divine bestowal of favor)→ constative aorist (completed act of grace-giving prior to and enabling the request)δίδωμι: 'give'; renders נָתַן; the construction κύριος ἔδωκεν τὴν χάριν … ἐναντίον is a Hebraism rendering נָתַן חֵן בְּעֵינֵי ('gave favor in the eyes of'); χάρις here carries the OT sense of unearned positive regard, not the Pauline sense of saving grace.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χάρινfavor / graceAccusativedirect object (favor bestowed)→ object specificationχάρις: 'grace / favor / goodwill'; renders חֵן; in the LXX χάρις typically translates חֵן (unearned favor in someone's eyes), whereas χρηστότης / ἔλεος renders חֶסֶד (covenant lovingkindness); here YHWH supernaturally disposes the Egyptians to view Israel favorably, enabling the spoiling-request.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (possessive: 'the people's favor' = the favor that attaches to them)→ relational specificationλαοῦ: meaning 'people'; it serves as genitive (possessive: 'the people's favor' = the favor that attaches to them).
ἐναντίονbefore / in the sight ofpreposition + genitive (evaluative perspective: Hebraism)→ spatial or relational framingἐναντίον: 'before / in the presence of / in the eyes of'; Hebraism rendering לִפְנֵי / בְּעֵינֵי; the repeated ἐναντίον in this verse (×3) builds a rhetorical climax through the three strata of Egyptian authority.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of ἐναντίον (first member: the general populace)→ relational specificationΑἰγύπτιος: 'Egyptian'; gentilic adjective used substantively; the Israelites find favor specifically among the Egyptian people as a whole, a necessary precondition for the neighbor-to-neighbor asking of v.2.
καὶandcoordinate conjunction (introducing Moses-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with honorific noun ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject (periphrastic honorific: 'the man Moses')→ participant prominenceἄνθρωπος: 'man / human being'; the construction ὁ ἄνθρωπος Μωυσῆς renders הָאִישׁ מֹשֶׁה — a Hebraic honorific idiom adding solemnity; cf. Num 12:3 LXX (ὁ ἄνθρωπος Μωυσῆς πρᾳύτατος) and Deut 33:1 (ὁ ἄνθρωπος τοῦ θεοῦ).
ΜωυσῆςMosesNominativenominative in apposition to ὁ ἄνθρωπος→ participant prominenceΜωυσῆς: the proper name following the honorific ὁ ἄνθρωπος gives it special rhetorical weight; the aside that Moses was μέγας before Pharaoh is remarkable given his role as the agent of Pharaoh's humiliation.
μέγαςgreatNominativepredicate adjective (with ἐγενήθη: 'became great')→ participant prominenceμέγας: 'great / eminent / important'; renders גָּדוֹל; Moses' greatness (μέγας … σφόδρα) before Pharaoh and all his court is an extraordinary concession — even the oppressor's household acknowledges the status of YHWH's servant.
ἐγενήθηwas / becameAor Pass Indic 3 Sg · γίνομαιmain verb (predicate: 'became great')→ constative aorist (achieved resultant status)γίνομαι (aor. pass.): 'become / come to be'; the passive ἐγενήθη renders a stative Hebrew construction (הָיָה + adjective); the aorist indicates an accomplished, settled status; the passive voice with YHWH as implicit agent suggests that Moses' greatness, like Israel's χάριν, is divinely conferred.
σφόδραexceedinglyadverb of degree (intensifying μέγας)→ clausal contributionσφόδρα: 'very much / exceedingly'; standard LXX rendering of מְאֹד; the combination μέγας … σφόδρα marks superlative human honor — Moses is not merely notable but extraordinarily great in the eyes of Egypt.
ἐναντίονbeforepreposition + genitive (second occurrence: 'in the sight of the Egyptians')→ spatial or relational framingἐναντίον: meaning 'before'; here it marks the relation signaled by preposition + genitive (second occurrence: 'in the sight of the Egyptians').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of ἐναντίον (people as a whole)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive object of ἐναντίον (people as a whole).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐναντίονbeforepreposition + genitive (third occurrence: 'before Pharaoh')→ spatial or relational framingἐναντίον: meaning 'before'; here it marks the relation signaled by preposition + genitive (third occurrence: 'before Pharaoh').
ΦαραωPharaohgenitive object of ἐναντίον (indeclinable proper noun)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive object of ἐναντίον (indeclinable proper noun).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐναντίονbeforepreposition + genitive (fourth occurrence: 'before all his servants')→ spatial or relational framingἐναντίον: meaning 'before'; here it marks the relation signaled by preposition + genitive (fourth occurrence: 'before all his servants').
πάντωνallGenitivegenitive attributive (modifying θεραπόντων: 'all his servants')→ relational specificationπάντων: meaning 'all'; it serves as genitive attributive (modifying θεραπόντων: 'all his servants').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπόντωνservantsGenitivegenitive object of ἐναντίον→ relational specificationθεράπων (pl. θεραπόντες): 'servant / attendant / retainer'; renders עֶבֶד; more dignified than δοῦλος ('slave'); the term is also used of Moses himself as θεράπων κυρίου at Num 12:7–8 LXX — ironic counterpoint: Moses is μέγας before Pharaoh's θεράποντες, but he himself is the θεράπων of a greater sovereign.
αὐτοῦhisGenitivegenitive of possession (Pharaoh's servants)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's servants).
4
καὶ εἶπεν Μωυσῆς τάδε λέγει κύριος περὶ μέσας νύκτας ἐγὼ εἰσπορεύομαι εἰς μέσον Αἰγύπτου·
And Moses said, 'Thus says the LORD: About midnight I will enter into the midst of Egypt.'
v.4 opens Moses' oracle with the prophetic messenger-formula τάδε λέγει κύριος, the standard LXX rendering of כֹּה אָמַר יהוה; the present tense λέγει is a historic present making the divine word vivid and immediate. The midnight hour (περὶ μέσας νύκτας) gives the prediction foreboding precision.
Word-by-word analysis· 14 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative speech-introduction)→ constative aorist (single speech-act)λέγω: Moses is now the speaker; he transitions from the divine private commission (vv.1–3) to public proclamation before Pharaoh, acting as YHWH's prophetic mouthpiece.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τάδεthus / these thingsAccusativedemonstrative pronoun (object of λέγει: content of the divine word)→ participant referenceὅδε, ἥδε, τόδε: 'this / these'; the formula τάδε λέγει κύριος renders כֹּה אָמַר יהוה, the standard Hebrew prophetic messenger-formula; τάδε (acc. pl. n.) anticipates the content that follows in the indirect oracle.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of messenger-formula (historic present: vivid quotation marker)→ historic present (present immediacy of the divine word)λέγω (pres.): the historic present λέγει within the prophetic citation-formula gives the divine word a sense of ongoing authority — the LORD is, as it were, saying it now; this use is characteristic of LXX prophetic speech-introductions.
κύριοςLORDNominativesubject of λέγει (divine speaker of the oracle)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject of λέγει (divine speaker of the oracle).
περὶabout / aroundpreposition + accusative (temporal approximation: 'about midnight')→ spatial or relational framingπερί + accusative: 'about / around (a time)'; the temporal approximation renders כַּחֲצֹת הַלַּיְלָה ('about the middle of the night'); the midnight hour is maximally foreboding — the time of deepest darkness and sleep.
μέσαςmiddleAccusativeattributive adjective (modifying νύκτας: 'midnight')→ object specificationμέσος: 'middle / midst'; the feminine accusative μέσας agrees with νύκτας; the phrase περὶ μέσας νύκτας ('about midnight') specifies the exact time of YHWH's entry — cf. 12:29 where the event occurs בַּחֲצִי הַלַּיְלָה.
νύκταςnightAccusativeaccusative object of περί (temporal)→ object specificationνύξ: 'night'; accusative plural νύκτας with μέσας = 'midnight'; the midnight timing contrasts with the darkness plague just ended, signalling that an even deeper night is coming.
ἐγὼINominativesubject (emphatic first-person pronoun: YHWH himself)→ participant referenceἐγώ: the emphatic personal pronoun stresses YHWH's direct personal agency in the plague; this is not delegated to an angel (though 12:23 speaks of the Destroyer) — the first-person announcement underlines divine sovereignty.
εἰσπορεύομαιI enter / I am going inPres Mid Indic 1 Sg · εἰσπορεύομαιmain verb of divine first-person announcement (futuristic present)→ futuristic present (imminent action presented as already underway)εἰσπορεύομαι: 'enter / go into'; renders בָּא / עָבַר; the present tense in a future context (futuristic present) expresses the certainty and immediacy of the announced action; YHWH's movement into the midst of Egypt is the pivot of the whole plague narrative.
εἰςintopreposition + accusative (direction of entry)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of entry).
μέσονmidstAccusativeaccusative object of εἰς (idiomatic: 'into the midst of')→ object specificationμέσος: 'middle / midst'; εἰς μέσον Αἰγύπτου renders בְּתוֹךְ מִצְרַיִם ('into the midst of Egypt'); the phrase signals total penetration of the Egyptian land — no corner will be exempt.
ΑἰγύπτουEgyptGenitivegenitive of relationship (with μέσον: 'the midst of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive of relationship (with μέσον: 'the midst of Egypt').
5
καὶ τελευτήσει πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ ἀπὸ πρωτοτόκου Φαραω ὃς κάθηται ἐπὶ τοῦ θρόνου ἕως πρωτοτόκου τῆς θεραπαίνης τῆς παρὰ τὸν μύλον καὶ ἕως πρωτοτόκου πάσης κτήνους.
And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on the throne to the firstborn of the maidservant who is at the millstone, and to every firstborn of the cattle.
v.5 specifies the oracle's content: total death of firstborns mapped from the apex of Egyptian society (Pharaoh's throne) through the lowest human rung (the mill-slave) to animals, a merism encompassing all Egypt without exception. The ἀπό…ἕως…ἕως structure creates a rhetorical descent that leaves no stratum unaffected.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (continuing oracle content)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τελευτήσειshall dieFut Act Indic 3 Sg · τελευτάωmain verb (predictive announcement of death)→ predictive future (certain divine act)τελευτάω: 'die / come to an end / finish'; a softer term than ἀποθνῄσκω, rendering מוּת; the use of τελευτάω ('reach one's end') rather than the blunter verb may emphasise the finality of death as the completion of a life; the singular agrees with the collective πᾶν πρωτότοκον.
πᾶνeveryNominativeadjective (distributive: 'every firstborn')→ participant prominenceπᾶς: 'every / all'; the neuter πᾶν agrees with πρωτότοκον (neuter noun); the universal scope (πᾶν…ἀπό…ἕως) is the theological and rhetorical climax of the plague announcement.
πρωτότοκονfirstbornNominativesubject (collective: 'every firstborn')→ participant prominenceπρωτότοκος: 'firstborn'; renders בְּכוֹר; carries both legal weight (inheritance, status) and theological significance — in Exod 4:22 YHWH called Israel 'my firstborn son,' making the death of Egypt's firstborns the judicial counterpart of Pharaoh's earlier killing of Israelite sons (1:22).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (locative: 'in the land')→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place (locative: 'in the land').
ΑἰγύπτῳEgyptDativegenitive of location (with γῇ: 'land of Egypt')→ sphere or referenceΑἰγύπτῳ: meaning 'Egypt'; it serves as genitive of location (with γῇ: 'land of Egypt').
ἀπὸfrompreposition + genitive (starting point of merism)→ spatial or relational framingἀπό: the construction ἀπό…ἕως…ἕως creates a rhetorical merism ('from … to … to …') mapping total social breadth; no one in Egypt is exempt.
πρωτοτόκουfirstbornGenitivegenitive of source (first term of merism)→ relational specificationπρωτοτόκου: meaning 'firstborn'; it serves as genitive of source (first term of merism).
ΦαραωPharaohgenitive of relationship (indeclinable: 'Pharaoh's firstborn')→ participant identificationΦαραω: the first pole of the social merism; Pharaoh's heir — the crown prince — will die, the ultimate reversal of dynastic power.
ὃςwhoNominativerelative pronoun (subject of κάθηται, modifying Pharaoh's firstborn)→ participant referenceὃς: meaning 'who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (subject of κάθηται, modifying Pharaoh's firstborn).
κάθηταιsitsPres Mid Indic 3 Sg · κάθημαιverb of relative clause (descriptive: Pharaoh's heir on the throne)→ customary present (settled position of royalty)κάθημαι: 'sit / be seated'; the present denotes habitual position; 'who sits on the throne' underscores that this firstborn is the heir to supreme power — his death is the death of Egypt's future.
ἐπὶuponpreposition + genitive (position: 'upon the throne')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position: 'upon the throne').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θρόνουthroneGenitivegenitive object of ἐπί (positional: 'on the throne')→ relational specificationθρόνος: 'throne / seat of power'; renders כִּסֵּא; the throne marks the apex of Egyptian political power; its juxtaposition with the millstone (v.5b) creates the maximum possible social contrast.
ἕωςto / untilpreposition + genitive (end-point of first merism step)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (end-point of first merism step).
πρωτοτόκουfirstbornGenitivegenitive of end-point (second term of merism)→ relational specificationπρωτοτόκου: meaning 'firstborn'; it serves as genitive of end-point (second term of merism).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπαίνηςmaidservantGenitivegenitive of relationship ('firstborn of the maidservant')→ relational specificationθεραπαινίς (gen. θεραπαίνης): 'maidservant / female slave'; renders שִׁפְחָה; the mill-slave represents the lowest possible social rung — in contrast to Pharaoh on his throne, she has neither status nor power; the point is that the plague spares no social class.
τῆςtheGenitivearticle (second τῆς: 'the one who is at the millstone')→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρὰat / besidepreposition + accusative (position: 'at the millstone')→ spatial or relational framingπαρά + acc.: 'beside / at'; the maidservant παρὰ τὸν μύλον ('at/beside the millstone') describes the lowest domestic labor; grinding at the millstone was slave-work par excellence (cf. Judg 16:21; Isa 47:2).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μύλονmillstoneAccusativeaccusative object of παρά (position: 'at the mill')→ object specificationμύλος: 'mill / millstone'; renders רֶחַיִם; the millstone was the site of exhausting slave labor; the contrast throne–millstone (θρόνος–μύλος) is the sharpest possible social polarity, making clear that wealth and status provide no exemption from the plague.
καὶandcoordinate conjunction (extending merism to animals)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἕωςtopreposition + genitive (third and final term of merism)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (third and final term of merism).
πρωτοτόκουfirstbornGenitivegenitive of end-point (third term: animal firstborns)→ relational specificationπρωτοτόκου: meaning 'firstborn'; it serves as genitive of end-point (third term: animal firstborns).
πάσηςeveryGenitivegenitive attributive (modifying κτήνους: 'of every beast')→ relational specificationπάσης: meaning 'every'; it serves as genitive attributive (modifying κτήνους: 'of every beast').
κτήνουςcattle / beastGenitivegenitive of relationship (animal firstborns as third merism term)→ relational specificationκτῆνος: 'cattle / animal / beast'; renders בְּהֵמָה; the extension of the plague to animals echoes the earlier animal plagues (murrain, 9:3–6) and underlines the totality of divine judgment on Egypt's whole economy and ecology.
6
καὶ ἔσται κραυγὴ μεγάλη κατὰ πᾶσαν γῆν Αἰγύπτου ἥτις τοιαύτη οὐ γέγονεν καὶ τοιαύτη οὐκέτι προστεθήσεται.
And there shall be a great cry throughout all the land of Egypt, the like of which has never occurred and the like of which shall never again be added.
v.6 describes the auditory consequence of the deaths: an unprecedented κραυγὴ μεγάλη ('great cry/wail') sweeping all Egypt. The double negative — never happened before (οὐ γέγονεν) and will never happen again (οὐκέτι προστεθήσεται) — frames this as a uniquely terrible event. The κραυγή is fulfilled at 12:30.
Word-by-word analysis· 16 words
καὶandnarrative conjunction (consequence of v.5)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιthere shall beFut Mid Indic 3 Sg · εἰμίmain verb (existential future: 'there will be')→ predictive future (certain consequence)εἰμί (fut. ἔσται): 'will be / there will be'; the existential future introduces the predicted response to the deaths; the verb is impersonal with κραυγή as subject.
κραυγὴcry / wailNominativesubject (existential: 'there will be a cry')→ participant prominenceκραυγή: 'cry / outcry / wail'; renders צְעָקָה / זְעָקָה; the 'great cry' is the sound of simultaneous grief in every household; its fulfilment at 12:30 — when there was no house without a corpse — closes the prediction-fulfilment arc of this oracle.
μεγάληgreatNominativeattributive adjective (intensifying κραυγή)→ participant prominenceμέγας: 'great / loud'; the collocation κραυγὴ μεγάλη renders צְעָקָה גְּדֹלָה; 'great' modifies both the volume and the scale of the grief — every household affected simultaneously.
κατὰthroughoutpreposition + accusative (distributive: 'throughout all the land')→ spatial or relational framingκατά + acc.: distributive use, 'throughout / over the whole of'; renders בְּכָל; the geographical scope ('throughout all the land') parallels the social scope of v.5 (from throne to millstone).
πᾶσανallAccusativeattributive adjective (distributive with γῆν)→ object specificationπᾶσαν: meaning 'all'; it serves as attributive adjective (distributive with γῆν).
γῆνlandAccusativeaccusative object of κατά (geographical scope)→ object specificationγῆν: meaning 'land'; it serves as accusative object of κατά (geographical scope).
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆν: 'the land of Egypt')→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive of location (with γῆν: 'the land of Egypt').
ἥτιςwhich / the like of whichNominativequalitative relative pronoun (introducing uniqueness clause)→ participant referenceὅστις: qualitative relative pronoun ('of such a kind as'); introduces the claim that this cry is categorically unique — never before and never again; cf. similar uniqueness formulae at Joel 2:2 LXX.
τοιαύτηsuch / the likeNominativecorrelative adjective (predicate: 'such a cry has not occurred')→ participant prominenceτοιοῦτος: 'of such a kind / such as this'; the repeated τοιαύτη (×2 in v.6) creates a rhetorical balance — never before, never again — framing the event as absolutely singular in Egyptian history.
οὐnotnegation (with γέγονεν: 'has never occurred')→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (with γέγονεν: 'has never occurred').
γέγονενhas occurred / has beenPf Act Indic 3 Sg · γίνομαιverb of uniqueness clause (perfect: emphasis on resultant state of never having occurred)→ extensive perfect (action whose non-occurrence persists up to the present)γίνομαι (pf. γέγονεν): 'has come to be / has occurred'; the perfect tense emphasises that no such event has ever taken place in the entire sweep of past history; a strong basis for the horror of what is coming.
καὶandcoordinate conjunction (extending uniqueness to the future)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοιαύτηsuchNominativecorrelative adjective (subject of second uniqueness clause)→ participant prominenceτοιαύτη: meaning 'such'; it serves as correlative adjective (subject of second uniqueness clause).
οὐκέτιno longer / never againtemporal negation ('never again')→ clausal contributionοὐκέτι: 'no longer / not again / never more'; combines οὐκ + ἔτι; together with the future passive it asserts that the coming event will be unrepeatable in all future history as well.
προστεθήσεταιshall be added / shall occur againFut Pass Indic 3 Sg · προστίθημιmain verb of second uniqueness clause→ predictive future (categorical non-recurrence)προστίθημι (fut. pass.): 'be added / be placed alongside'; renders לֹא תֹסִיף ('shall not be added again'); the passive implies that no future circumstance will bring about such a cry again — this plague stands alone in the history of divine judgment.
7
καὶ ἐν πᾶσιν τοῖς υἱοῖς Ισραηλ οὐ γρύξει κύων τῇ γλώσσῃ αὐτοῦ ἀπὸ ἀνθρώπου ἕως κτήνους, ὅπως εἰδῆτε ὅσα παραδοξάσει κύριος ἀνὰ μέσον τῶν Αἰγυπτίων καὶ ἀνὰ μέσον τοῦ Ισραηλ.
But among all the sons of Israel not a dog shall growl with its tongue, from man to beast, so that you may know all the wonders the LORD will do between the Egyptians and Israel.
v.7 is the theological hinge of the oracle: the shocking contrast between Egypt's universal wailing (v.6) and Israel's perfect silence is captured in the idiom of the non-growling dog. The purpose clause (ὅπως εἰδῆτε) gives the epistemological goal of the whole plague: Israel and Egypt alike are to know that YHWH makes a wonder-of-distinction (παραδοξάσει) between the two peoples.
Word-by-word analysis· 30 words
καὶbut / andcontrastive conjunction (adversative use, contrasting Israel with Egypt)→ discourse linkage or contrastκαί: here functions adversatively ('but'), setting up the sharp contrast between Egypt's great cry (v.6) and Israel's total exemption from disturbance.
ἐνamongpreposition + dative (locative-sociative: 'among the sons of Israel')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative-sociative: 'among the sons of Israel').
πᾶσινallDativeattributive adjective (distributive: 'among all the sons of Israel')→ sphere or referenceπᾶσιν: meaning 'all'; it serves as attributive adjective (distributive: 'among all the sons of Israel').
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative object of ἐν (among the sons of Israel)→ sphere or referenceυἱός: 'son'; the expression υἱοὶ Ισραηλ ('sons of Israel') is the standard LXX designation for the Israelite people as a corporate entity, rendering בְּנֵי יִשְׂרָאֵל.
ΙσραηλIsraelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable transliteration of Hebrew יִשְׂרָאֵל; used here as genitive of the collective people.
οὐnotnegation (categorical: not a single dog)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (categorical: not a single dog).
γρύξειshall growlFut Act Indic 3 Sg · γρύζωmain verb (negative prediction: total silence among Israel)→ predictive future (categorical negative: not even a dog will make a sound)γρύζω: 'growl / grunt / murmur'; renders חָרַץ ('sharpen / be sharp, growl'); a rare LXX verb — this verse is the primary occurrence — conveying the guttural sound a dog makes when alarmed; the irony is exquisite: while every Egyptian household wails (κραυγὴ μεγάλη, v.6), among Israel not even the most minor nocturnal noise will be heard. A Hebraism and proverbial idiom: 'not a dog shall whet its tongue.'
κύωνdogNominativesubject (generic: 'a dog')→ participant prominenceκύων: 'dog'; renders כֶּלֶב; dogs in the ancient Near East were typically semi-wild scavengers associated with corpses, death, and disorder (cf. 1 Kgs 14:11; 21:24 LXX); the dog's silence underlines that even the usual harbinger of death-noise will be mute in Israel's domain.
τῇwith theDativearticle (dative of instrument)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γλώσσῃtongueDativedative of instrument ('with its tongue')→ sphere or referenceγλῶσσα: 'tongue'; renders לָשׁוֹן; the phrase τῇ γλώσσῃ αὐτοῦ ('with its tongue') renders לְשֹׁנוֹ and adds vividness to the idiom — it is specifically the tongue's motion (the growl/whet) that will be stilled.
αὐτοῦitsGenitivegenitive of possession (the dog's tongue)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the dog's tongue).
ἀπὸfrompreposition + genitive (starting point of merism: 'from man to beast')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (starting point of merism: 'from man to beast').
ἀνθρώπουmanGenitivegenitive of source (first term of merism: the human sphere)→ relational specificationἄνθρωπος: 'human being'; the merism ἀπὸ ἀνθρώπου ἕως κτήνους ('from man to beast') mirrors the social merism of v.5 but now in the context of Israel's exemption — the divine protection covers every Israelite and their animals.
ἕωςtopreposition + genitive (end-point of merism)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (end-point of merism).
κτήνουςbeastGenitivegenitive of end-point (second term of merism: the animal sphere)→ relational specificationκτῆνος: 'cattle / beast'; the merism encompasses the entire living domain of Israel — no creature under Israelite cover will be disturbed by the catastrophe sweeping Egypt.
ὅπωςso that / in order thatfinal conjunction (introducing purpose clause)→ discourse linkage or contrastὅπως: 'so that / in order that'; introduces the telic purpose clause; the purpose of the divine discrimination between Egypt and Israel is epistemological — that both peoples might know (εἰδῆτε) who YHWH is and what he does.
εἰδῆτεyou may knowPf Act Subj 2 Pl · οἶδαverb of purpose clause (subjunctive with ὅπως)→ perfect subjunctive (complete epistemic state: 'know fully and definitively')οἶδα (pf. subj. εἰδῆτε): 'know'; the perfect subjunctive of οἶδα with ὅπως expresses a goal of complete, settled knowledge; the plague aims not merely at liberation but at the definitive, experiential knowledge of YHWH's sovereign discrimination — a knowledge that will be embedded in Israel's memory.
ὅσαhow great / all the things thatAccusativecorrelative relative pronoun (object of εἰδῆτε: 'know all the wonders')→ participant referenceὅσος: 'as great as / as many as / how much'; here neuter plural accusative = 'all the things that / how wondrously'; introduces the content of the knowledge that the plague aims to produce.
παραδοξάσειwill do wonders between / will distinguish wondrouslyFut Act Indic 3 Sg · παραδοξάζωmain verb of indirect question (divine act of miraculous distinction)→ predictive future (divine wonder-act of discrimination)παραδοξάζω: 'do wonders between / make a remarkable distinction'; a compound of παρά + δοξάζω; renders הִפְלָה ('make a distinction / do something wonderful'); a rare verb in the LXX (cf. 8:18 LXX for the related noun) emphasising that YHWH's separation of Israel from Egypt is not merely practical but miraculous — a παράδοξος ('wonder / paradox') of divine discrimination that defies natural expectation.
κύριοςLORDNominativesubject (divine actor of the wonder)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (divine actor of the wonder).
ἀνὰbetweenpreposition + accusative (distributive: 'between')→ spatial or relational framingἀνά + acc.: here in the distributive/separating idiom ἀνὰ μέσον ('in the middle of / between'); renders בֵּין; repeated twice to mark the two parties being distinguished.
μέσονmidstAccusativeaccusative object of ἀνά (idiom: ἀνὰ μέσον = 'between')→ object specificationμέσον: meaning 'midst'; it serves as accusative object of ἀνά (idiom: ἀνὰ μέσον = 'between').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of ἀνὰ μέσον (first party in the distinction)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive object of ἀνὰ μέσον (first party in the distinction).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition + accusative (second ἀνὰ μέσον idiom)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition + accusative (second ἀνὰ μέσον idiom).
μέσονmidstAccusativeaccusative object of second ἀνά→ object specificationμέσον: meaning 'midst'; it serves as accusative object of second ἀνά.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraelgenitive object of second ἀνὰ μέσον (second party: Israel)→ participant identificationΙσραηλ: indeclinable; the juxtaposition Αἰγυπτίων / Ισραηλ is the final word of the oracle, stating the theological thesis of the entire plague narrative: YHWH makes a wondrous distinction between his people and their oppressors.
8
καὶ καταβήσονται πάντες οἱ παῖδές σου οὗτοι πρός με καὶ προσκυνήσουσίν μοι λέγοντες ἔξελθε σὺ καὶ πᾶς ὁ λαὸς οὗ σύ εἶ ἡγούμενος· καὶ μετὰ ταῦτα ἐξελεύσομαι. καὶ ἐξῆλθεν Μωυσῆς ἀπὸ Φαραω μετὰ θυμοῦ.
And all these servants of yours shall come down to me and bow before me, saying, 'Go out, you and all the people who are under your leadership'; and after these things I will go out. And Moses went out from Pharaoh in great anger.
v.8 is a dramatic reversal: the oppressor's household will prostrate before Moses and beg Israel to depart — a complete inversion of the power dynamic. The oracle ends not with the plague itself but with this anticipated submission. The narrative then snaps to action: ἐξῆλθεν Μωυσῆς ἀπὸ Φαραω μετὰ θυμοῦ ('Moses went out from Pharaoh in anger'), one of the LXX's most vivid psychological notations.
Word-by-word analysis· 34 words
καὶandnarrative conjunction (continuing oracle prediction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταβήσονταιshall come downFut Mid Indic 3 Pl · καταβαίνωmain verb (prediction: Pharaoh's servants coming to Moses)→ predictive future (certain humiliation of Pharaoh's court)καταβαίνω: 'come down / descend'; renders יָרַד; the servants 'come down' to Moses — a spatial idiom implying deference, as if Moses now occupies a higher position than Pharaoh's court.
πάντεςallNominativeadjective (universal subject: 'all these servants')→ participant prominenceπάντες: meaning 'all'; it serves as adjective (universal subject: 'all these servants').
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδέςservantsNominativesubject (with πάντες: 'all your servants')→ participant prominenceπαῖς: 'servant / child / boy'; here used in the sense 'servant / retainer', rendering עֶבֶד; the specific term παῖδες (rather than θεράποντες) emphasises their subordinate, serving role — even these high-status courtiers will humble themselves before Moses.
σουyourGenitivegenitive of possession (Pharaoh's servants)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's servants).
οὗτοιtheseNominativedemonstrative pronoun (deictic: 'these very ones')→ participant referenceοὗτος: the deictic 'these' (pointing to the servants present in the audience) intensifies the irony — the very men now witnessing Moses' defiance will be the ones crawling back to beg his departure.
πρόςtopreposition + accusative (direction of approach)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
μεmeAccusativeaccusative object of πρός (Moses as recipient of the supplication)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Moses as recipient of the supplication).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνήσουσίνthey will bow before / worshipFut Act Indic 3 Pl · προσκυνέωmain verb (predicted act of prostration before Moses)→ predictive future (humiliation of Pharaoh's court)προσκυνέω: 'bow down before / do obeisance / prostrate oneself'; renders הִשְׁתַּחֲוָה; the term typically denotes the fullest act of homage; Pharaoh's servants prostrating before YHWH's servant is a total reversal of the power structure that opened Exodus.
μοιmeDativedative of person (before whom they bow)→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of person (before whom they bow).
λέγοντεςsayingPres Act Ptcp · Nom Pl M · λέγωparticiple of attendant circumstance (introducing quoted speech)→ present participle (contemporaneous with the prostration)λέγω (pres. ptcp.): the participle λέγοντες introduces the direct speech that accompanies the prostration; their words will be a plea for Israel's departure — the very opposite of Pharaoh's repeated refusals.
ἔξελθεgo outAor Act Impv 2 Sg · ἐξέρχομαιmain verb of quoted speech (urgent imperative: plea for departure)→ ingressive aorist imperative (urgent: 'get out now!')ἐξέρχομαι (aor. impv. ἔξελθε): 'go out / depart'; the aorist imperative has the force of an urgent command; the ironies compound — Pharaoh's servants command Moses to do what Pharaoh has repeatedly refused to grant.
σὺyouNominativesubject of imperative (emphatic: 'you yourself')→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject of imperative (emphatic: 'you yourself').
καὶandcoordinate conjunction (extending the imperative to the whole people)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶςallNominativeadjective (universal: 'all the people')→ participant prominenceπᾶς: meaning 'all'; it serves as adjective (universal: 'all the people').
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject coordinate with σύ ('you and all the people')→ participant prominenceλαὸς: meaning 'people'; it serves as subject coordinate with σύ ('you and all the people').
οὗof whomGenitivegenitive relative pronoun (subject of εἶ ἡγούμενος: 'whose leader you are')→ relational specificationὅς: relative pronoun; οὗ σύ εἶ ἡγούμενος = 'of whom you are leader'; a genitive of relationship with the participle ἡγούμενος, literally 'of whom you are the one leading'; the servants thus acknowledge Moses' authoritative leadership over Israel.
σύyouNominativesubject of εἶ ἡγούμενος→ participant referenceσύ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject of εἶ ἡγούμενος.
εἶarePres Act Indic 2 Sg · εἰμίcopula (with ἡγούμενος: 'you are leader')→ present (statement of ongoing leadership status)εἰμί: 'be'; the copula of the predicate-adjective construction; though present in form, it carries the past sense of Saul's former lowliness.
ἡγούμενοςleading / leaderPres Mid Ptcp · Nom Sg M · ἡγέομαιpredicative participle (with εἶ: periphrastic 'you are the one leading')→ present participle (ongoing role of leadership)ἡγέομαι: 'lead / be in charge of / consider'; the present middle participle ἡγούμενος ('the one leading') renders a participial or relative construction in Hebrew; the servants acknowledge Moses' undisputed authority over the Israelite people.
καὶandcoordinate conjunction (returning to Moses' first-person oracle conclusion)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal).
ταῦταthese thingsAccusativeaccusative object of μετά (temporal: 'after these things')→ object specificationταῦτα: meaning 'these things'; it serves as accusative object of μετά (temporal: 'after these things').
ἐξελεύσομαιI will go outFut Mid Indic 1 Sg · ἐξέρχομαιmain verb of oracle's final word (Moses' future departure)→ predictive future (Moses' planned departure after the servants' supplication)ἐξέρχομαι (fut. mid.): 'go out / depart'; the first-person future brings the oracle full circle — Moses will leave, but on his own terms, after being implored, not expelled; this is the anticipated reversal of Pharaoh's own expulsion (ἐκβαλεῖ, v.1).
καὶandnarrative conjunction (transition from speech to action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (narrative action: Moses' physical departure from Pharaoh's court)→ constative aorist (single decisive departure)ἐξέρχομαι (aor. ἐξῆλθεν): 'went out / departed'; the same root as ἐξελεύσομαι (future) in the oracle just spoken — the narrative immediately enacts what the oracle predicted; Moses' departure is now complete.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
ἀπὸfrompreposition + genitive (separation: 'from Pharaoh')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from Pharaoh').
ΦαραωPharaohgenitive object of ἀπό (indeclinable: Moses departs from Pharaoh)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive object of ἀπό (indeclinable: Moses departs from Pharaoh).
μετὰwithpreposition + genitive (manner: 'with anger')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (manner: 'with anger').
θυμοῦangerGenitivegenitive of manner with μετά ('in anger')→ relational specificationθυμός: 'anger / wrath / passion / hot emotion'; μετὰ θυμοῦ renders בְּחֳרִי אָף ('in burning anger'); this is one of the LXX's most psychologically explicit notations of Moses' inner state; his anger is righteous indignation at Pharaoh's obduracy and the ongoing suffering of Israel — the same θυμός that marks YHWH's own wrath (ὀργή / θυμός) against Egypt.
9
εἶπεν δὲ κύριος πρὸς Μωυσῆν οὐκ εἰσακούσεται ὑμῶν Φαραω ἵνα πληθύνω μου τὰ τέρατα ἐν γῇ Αἰγύπτῳ.
And the LORD said to Moses, 'Pharaoh will not listen to you, so that I may multiply my signs in the land of Egypt.'
v.9 is YHWH's theological gloss on the entire situation: Pharaoh's refusal is not a failure of YHWH's plan but ἵνα πληθύνω — 'so that I may multiply my signs.' Each hardening creates the occasion for another demonstration of divine power. The purpose clause is the theological key of the plague cycle (cf. 9:16; Rom 9:17).
Word-by-word analysis· 17 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject→ participant prominenceκύριος: meaning 'LORD'; it serves as subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of divine word)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (recipient of divine word).
οὐκnotnegation (categorical denial: Pharaoh will not listen)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
εἰσακούσεταιwill listen toFut Mid Indic 3 Sg · εἰσακούωmain verb of divine statement (categorical negative prediction)→ predictive future (certain non-compliance)εἰσακούω: 'listen to / heed / obey'; renders שָׁמַע אֵלֶיכֶם; the compound εἰσ- emphasises receptive attention ('hear into' = 'heed'); YHWH declares categorically that Pharaoh will not obey, but frames this as purposive rather than frustrated.
ὑμῶνyouGenitivegenitive of person heard (with εἰσακούω: 'listen to you')→ relational specificationὑμῶν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of person heard (with εἰσακούω: 'listen to you').
ΦαραωPharaohsubject (indeclinable proper noun)→ participant identificationΦαραω: the subject placed after the verb for emphasis; his non-compliance is stated as certain fact — YHWH knows and controls the outcome.
ἵναso that / in order thatfinal conjunction (introducing divine purpose clause)→ discourse linkage or contrastἵνα: 'in order that / so that'; introduces the telic purpose clause that provides the theological rationale for the hardening; the hardening is not arbitrary or vindictive but serves YHWH's larger purpose of self-disclosure through multiplied signs (cf. Exod 9:16; Rom 9:17 citing this very logic).
πληθύνωI may multiplyAor Act Subj 1 Sg · πληθύνωverb of purpose clause (subjunctive with ἵνα)→ aorist subjunctive (viewed as a completed act of multiplication)πληθύνω: 'multiply / increase'; renders הַרְבּוֹת; the first-person 'I may multiply my signs' makes YHWH himself the subject of the multiplication, not merely its permitter; each Pharaonic refusal is an occasion YHWH actively uses to display further power.
μουmyGenitivegenitive of possession (YHWH's signs)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (YHWH's signs).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
τέραταsigns / wondersAccusativedirect object of πληθύνω→ object specificationτέρας (pl. τέρατα): 'wonder / portent / sign'; renders מוֹפֵת; often paired with σημεῖα ('signs') in the plagues context (cf. Deut 4:34; 6:22 LXX); the plagues are YHWH's portfolio of wonders — each new one extends the demonstration of his power.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (locative)→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place (locative).
ΑἰγύπτῳEgyptDativegenitive of location (with γῇ: 'land of Egypt')→ sphere or referenceΑἰγύπτῳ: meaning 'Egypt'; it serves as genitive of location (with γῇ: 'land of Egypt').
10
Μωυσῆς δὲ καὶ Ααρων ἐποίησαν πάντα τὰ τέρατα ταῦτα ἐναντίον Φαραω· ἐσκλήρυνεν δὲ κύριος τὴν καρδίαν Φαραω καὶ οὐκ ἐξαπέστειλεν τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου.
Now Moses and Aaron did all these signs before Pharaoh; and the LORD hardened the heart of Pharaoh, and he did not send away the sons of Israel from the land of Egypt.
v.10 is the narrator's closure of the entire plague cycle, summarising the performance of all the signs (πάντα τὰ τέρατα) and restating the hardening formula (ἐσκλήρυνεν … τὴν καρδίαν Φαραω). The verse does not narrate the tenth plague's execution — that belongs to ch. 12 — but closes this chapter as a theological bracket, preparing for the Passover institution.
Word-by-word analysis· 26 words
ΜωυσῆςMosesNominativesubject (first named co-agent)→ participant prominenceΜωυσῆς: named first, resuming the prominence of ch. 11's protagonist; the pairing Moses-Aaron (as in 7:10, 20; 8:6, 17; 9:8) affirms the two-agent structure of the plague ministry.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
καὶandcoordinate conjunction (joining Aaron to Moses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject coordinate with Μωυσῆς (indeclinable)→ participant identificationΑαρων: indeclinable transliteration of Hebrew אַהֲרֹן; Aaron's inclusion in the summary affirms that the plague ministry was not Moses' solo work — Aaron is his prophetic mouthpiece (4:16; 7:1–2).
ἐποίησανdid / performedAor Act Indic 3 Pl · ποιέωmain verb (summary: performance of all the signs)→ constative aorist (comprehensive summary of completed acts over chs. 7–11)ποιέω: 'do / perform / make'; renders עָשָׂה; the constative aorist encompasses the entire sequence of plague-signs as a single unified performance; the verb is deliberately unspecific — the summary is retrospective.
πάνταallAccusativeadjective (universal object: 'all these signs')→ object specificationπάντα: meaning 'all'; it serves as adjective (universal object: 'all these signs').
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
τέραταsigns / wondersAccusativedirect object of ἐποίησαν→ object specificationτέρας: 'wonder / portent'; cf. v.9; the plural τέρατα summarises all nine plagues already performed plus the imminent tenth; the term emphasises their character as divine wonders, not mere natural phenomena.
ταῦταtheseAccusativedemonstrative pronoun (attributive: 'these signs')→ participant referenceταῦτα: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (attributive: 'these signs').
ἐναντίονbefore / in the sight ofpreposition + genitive (before Pharaoh as witness)→ spatial or relational framingἐναντίον: 'before / in the presence of'; the signs were performed ἐναντίον Φαραω — Pharaoh is not merely the victim but the witness; the plagues were a public, confrontational disclosure of YHWH's power before the most powerful man in the world.
ΦαραωPharaohgenitive object of ἐναντίον (indeclinable: the witness-subject)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive object of ἐναντίον (indeclinable: the witness-subject).
ἐσκλήρυνενhardenedAor Act Indic 3 Sg · σκληρύνωmain verb of second clause (divine hardening formula)→ constative aorist (summary act of hardening over the plague cycle)σκληρύνω: 'harden / make stubborn'; renders חִזֵּק / קִשָּׁה; the standard LXX term for Pharaoh's hardening (cf. 4:21; 7:3; 9:12; 10:20, 27); the subject is κύριος — the LXX, like the Hebrew, unhesitatingly attributes the hardening directly to YHWH, not merely allowing Pharaoh's self-hardening (cf. 8:15, 32 where Pharaoh hardens his own heart).
δὲnow / butpost-positive (introducing the theological consequence clause)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject (divine agent of the hardening)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (divine agent of the hardening).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίανheartAccusativedirect object of ἐσκλήρυνεν ('hardened the heart')→ object specificationκαρδία: 'heart'; renders לֵב / לֵבָב; in Hebrew anthropology the heart is the seat of will, decision, and intention, not merely emotion; 'hardening the heart' means making Pharaoh incapable of the decision to release Israel — a judicial hardening that is simultaneously the escalating revelation of YHWH's power.
ΦαραωPharaohgenitive of possession (indeclinable: 'Pharaoh's heart')→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive of possession (indeclinable: 'Pharaoh's heart').
καὶandcoordinate conjunction (consequence of the hardening)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (outcome of the hardening: categorical non-release)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐξαπέστειλενsent awayAor Act Indic 3 Sg · ἐξαποστέλλωmain verb (summary: Pharaoh's non-release)→ constative aorist (summary of repeated refusal across the whole plague cycle)ἐξαποστέλλω: 'send away / release completely'; the same compound verb as ἐξαποστελεῖ in v.1; the chapter ends with the same root it began with, forming a literary envelope: YHWH announced that Pharaoh would eventually 'send you away' (v.1), but ch. 11 closes with the aorist negative — he did not send them away; the sending must await the catastrophe of ch. 12.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ἐξαπέστειλεν→ object specificationυἱοὺς: meaning 'sons'; it serves as direct object of ἐξαπέστειλεν.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: the final word of the plague-cycle summary; the whole arc of chs. 7–11 turns on this indeclinable name — the sons of Israel remain in Egypt's grip, and only the Passover will break it.
ἐκout of / frompreposition + genitive (source: 'from the land of Egypt')→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'from the land of Egypt').
γῆςlandGenitivegenitive of source (with Αἴγυπτου: 'from the land of Egypt')→ relational specificationγῆς: meaning 'land'; it serves as genitive of source (with Αἴγυπτου: 'from the land of Egypt').
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς: the land from which Israel must depart)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the closing genitive seals the geographical imprisonment of Israel; 'from the land of Egypt' is the standard formula for the Exodus-destination (εἰς / ἐκ γῆς Αἰγύπτου); its appearance here as the chapter's last word underlines that the departure has not yet happened — ch. 11 ends in suspense.