1
Εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων ἐν γῇ Αἰγύπτου λέγων·
And the LORD spoke to Moses and Aaron in the land of Egypt, saying:
The verse is a formal divine-speech opener — Εἶπεν … κύριος … λέγων is the LXX's standard rendering of the Hebrew ויאמר יהוה … לאמר. The address to both Moses and Aaron simultaneously is unusual and signals that the Passover ordinance is addressed to the whole institutional leadership of Israel, not to Moses alone. The locative phrase ἐν γῇ Αἰγύπτου situates the revelation in the enemy land itself, heightening the drama: the founding ordinance is given while Israel is still in bondage.
Word-by-word analysis· 11 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative discourse-opener)→ constative aorist (single completed speech act)λέγω: 'say / speak'; the aorist εἶπεν is the standard LXX narrative verb for initiating divine speech, corresponding to Hebrew ויאמר; the verb governs the entire speech of vv. 2–20 as its head.
δὲand / nowpostpositive particle (narrative continuation, mild transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject→ participant prominenceκύριος: 'Lord'; the standard LXX rendering of the Tetragrammaton יהוה throughout; in Exodus it functions as a proper name for the God of Israel distinguished from Egyptian deities (cf. 12:12 'I will execute judgment on all the gods of Egypt').
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 divine speech)→ object specificationΜωυσῆς: the LXX form of Hebrew מֹשֶׁה; a declinable Greek proper noun (unlike Aaron); Moses' name appears first throughout the book as the primary mediator.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronAccusativeindeclinable proper noun (coordinate object of πρός)→ participant identificationΑαρων: indeclinable LXX transliteration of Hebrew אַהֲרֹן; Moses' brother and co-spokesman; the joint address here is unique in Exodus and marks the Passover ordinance as the founding charter of all Israel's priesthood.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place→ sphere or referenceγῆ: 'land / earth / country'; the construction ἐν γῇ Αἰγύπτου is repeated in vv. 12, 13, 17, 29, 41 as a theological refrain emphasizing that the foundational acts of redemption occur inside the oppressive empire.
Αἰγύπτουof EgyptGenitivegenitive of apposition (indeclinable toponym modifying γῇ)→ participant identificationΑἴγυπτος: the LXX transliteration of Hebrew מִצְרַיִם; in the LXX Αἴγυπτος is treated as a proper noun but declines as a second-declension noun unlike the Hebrew dual form.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωattendant-circumstance participle (epexegetic: introducing direct discourse)→ progressive (ongoing speech act)λέγω: the participle λέγων after εἶπεν is a Hebraism calquing לֵאמֹר ('saying'), the standard biblical Hebrew particle introducing the content of a speech; it is virtually formulaic in LXX narrative and carries no independent aspectual meaning beyond signaling that direct speech follows.
2
Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν· πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ.
This month is for you the beginning of months; it is first for you among the months of the year.
The verse is a verbless nominal clause followed by a copular clause — both asserting the same theological fact from different angles. The calendrical re-founding is a creational act: the Passover month (Nisan / Aviv) is hereby designated as month one, displacing any prior Egyptian reckoning. The double statement (ἀρχή … πρῶτός) is an emphatic Hebraism. Later Jewish tradition reads this as the institution of the religious calendar, distinct from the civil calendar that begins in autumn (Tishri).
Word-by-word analysis· 14 words
ὉtheNominativearticle with subject noun→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴνmonthNominativesubject of verbless clause→ discourse linkage or contrastμήν: 'month'; the calendar month, rendered as μὴν (gen. μηνός) in the LXX consistently for Hebrew חֹדֶשׁ; the word also denotes 'new moon' in cultic contexts since the month begins with the new moon. The repetition μὴν … μηνῶν … μησίν within two clauses is a rhetorical triple anaphora.
οὗτοςthisNominativedemonstrative adjective modifying μήν→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective modifying μήν.
ὑμῖνto you / for youDativedative of advantage (ethical dative: the calendar redefinition is 'for your benefit / in your reckoning')→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (ethical dative: the calendar redefinition is 'for your benefit / in your reckoning').
ἀρχὴbeginningNominativepredicate nominative (verbless clause)→ participant prominenceἀρχή: 'beginning / origin / first-principle'; renders Hebrew רֹאשׁ ('head'); ἀρχὴ μηνῶν is a calendrical technical phrase establishing Nisan as the religious new year. The LXX uses ἀρχή elsewhere for creational beginnings (Gen 1:1 ἐν ἀρχῇ), giving the calendar re-founding a subtle creational resonance.
μηνῶνof monthsGenitivegenitive of category (partitive: 'first among months')→ relational specificationμηνῶν: meaning 'of months'; it serves as genitive of category (partitive: 'first among months').
πρῶτόςfirstNominativepredicate adjective (second clause, with ἐστιν)→ participant prominenceπρῶτος: 'first'; the superlative ordinal reinforcing ἀρχή; the repetition underscores the absolute priority of this month in Israel's sacred calendar. The word recurs in 12:15, 16, 17, 18 as the anchor for the unleavened-bread legislation.
ἐστινit isPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present (a permanent institutional fact)εἰμί: copula.
ὑμῖνfor youDativedative of advantage (repeated from first clause for emphasis)→ participant reference or interestὑμῖν: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (repeated from first clause for emphasis).
ἐνamongpreposition + dative (partitive sphere: 'first within the set of months')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (partitive sphere: 'first within the set of months').
τοῖςtheDativearticle with noun→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μησὶνmonthsDativedative object of ἐν (partitive)→ sphere or referenceμησὶν: meaning 'months'; it serves as dative object of ἐν (partitive).
τοῦof theGenitivearticle with genitive noun→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive of reference (specifying the calendar year)→ relational specificationἐνιαυτός: 'year / annual cycle'; distinguished in classical Greek from ἔτος (a span of years) as the recurring annual cycle; in the LXX it is used interchangeably with ἔτος but slightly more often in cultic/agricultural contexts where the cycle itself matters.
3
Λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν Ισραηλ λέγων· Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρόβατον κατ' οἴκους πατριῶν, ἕκαστος πρόβατον κατ' οἰκίαν.
Speak to the whole congregation of the sons of Israel, saying: On the tenth of this month let each man take a sheep according to the houses of their fathers, a sheep per household.
The verse introduces the communal dimension of the Passover: the command is not for individuals but for πᾶσα συναγωγή ('the whole congregation') — the first occurrence in Exodus of this technical assembly-term that becomes central to later priestly legislation. The date (tenth of the month) is specified precisely: four days before the fourteenth-day slaughter (v.6), allowing time for inspection and selection. The resumptive repetition ἕκαστος πρόβατον κατ' οἶκον … ἕκαστος πρόβατον κατ' οἰκίαν is a Hebraizing pleonasm ensuring each household unit is covered.
Word-by-word analysis· 20 words
ΛάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (divine commission imperative addressed to Moses)→ ingressive aorist imperative (begin speaking / set forth the proclamation)λαλέω: 'speak / proclaim'; in the Pentateuch λαλέω + πρός frequently introduces the mediatorial role of Moses relaying divine legislation to Israel; it carries a slightly more formal tone than εἰπεῖν in contexts of instruction.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
πᾶσανall / wholeAccusativeadjective in attributive position (modifying συναγωγήν)→ object specificationπᾶσαν: meaning 'all'; it serves as adjective in attributive position (modifying συναγωγήν).
συναγωγὴνcongregation / assemblyAccusativeaccusative object of πρός→ object specificationσυναγωγή: 'congregation / assembled community'; renders Hebrew עֵדָה; this is a key priestly-legislative term in the LXX Pentateuch denoting the formal community of Israel as a cultic body; it becomes the LXX source-word for NT συναγωγή and the Jewish institution of the synagogue as assembly.
υἱῶνof the sonsGenitivegenitive of definition (specifying which congregation)→ relational specificationυἱῶν: meaning 'of the sons'; it serves as genitive of definition (specifying which congregation).
Ισραηλof IsraelGenitiveindeclinable proper noun (genitive, appositional to υἱῶν)→ participant identificationΙσραηλ: indeclinable LXX transliteration of Hebrew יִשְׂרָאֵל; the phrase υἱοὶ Ισραηλ is the LXX's standard collective designation for the Israelite people as a covenant community descended from the patriarch.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωattendant-circumstance participle (epexegetic Hebraism: לֵאמֹר — introducing the relayed speech)→ verbal action or stateλέγω (pres. ptcp.): renders the quotative לֵאמֹר ('saying').
Τῇon theDativearticle with dative of time (specifying date)→ noun-phrase markingΤῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δεκάτῃtenthDativedative of time (when: on the tenth day)→ sphere or referenceδέκατος: 'tenth'; the ordinal numeral for the calendar date; the four-day interval between the selection (10th) and slaughter (14th) of the lamb allows for physical inspection and communal preparation.
τοῦof theGenitivearticle with genitive noun→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὸςmonthGenitivegenitive of time (specifying the month)→ relational specificationμηνὸς: meaning 'month'; it serves as genitive of time (specifying the month).
τούτουthisGenitivedemonstrative adjective in attributive position (referring back to the month of v.2)→ relational specificationτούτου: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective in attributive position (referring back to the month of v.2).
λαβέτωσανlet them takeAor Act Impv 3 Pl · λαμβάνωmain verb of the relayed command (third-person imperative: the congregation commanded through Moses)→ ingressive aorist imperative (begin the act of taking / procure the animal)λαμβάνω: 'take / receive / select'; the third-person imperative is the LXX's natural rendering of the Hebrew jussive יִקְחוּ; the choice of λαμβάνω rather than αἱρέω implies deliberate selection-and-taking.
ἕκαστοςeach one / every manNominativedistributive pronoun (subject: each household head individually)→ participant referenceἕκαστος: 'each one'; distributive pronoun that individualizes the command even within the collective congregation; the same word repeated at the end of the verse (ἕκαστος πρόβατον κατ' οἰκίαν) underlines that no household is exempt.
πρόβατονa sheep / a lambAccusativeaccusative object of λαβέτωσαν→ object specificationπρόβατον: 'sheep / small cattle'; the standard LXX word for שֶׂה or כֶּבֶשׂ; used here generically — the specification of age and gender follows in v.5. The NT appropriates the paschal πρόβατον as a type of Christ (John 1:29 ὁ ἀμνὸς τοῦ θεοῦ; 1 Pet 1:19).
κατ'according topreposition + accusative (distributive: 'one per')→ spatial or relational framingκατ': meaning 'according to'; here it marks the relation signaled by preposition + accusative (distributive: 'one per').
οἴκουςhouses / householdsAccusativeaccusative object of κατά (distributive sense)→ object specificationοἶκος: 'house / household / family unit'; the Passover is a fundamentally domestic rite; κατ' οἴκους ('household by household') emphasizes the family as the primary liturgical unit.
πατριῶνof fathers / of clansGenitivegenitive of relationship (qualifying οἴκους: 'the houses of the fathers' = patriarchal family units)→ relational specificationπατριά: 'clan / patriarchal household group'; a technical term in the LXX Pentateuch for the sub-tribal division (Hebrew בֵּית אָבוֹת); renders the structure of Israel's tribal genealogical society.
κατ'perpreposition + accusative (distributive — resumed for emphasis)→ spatial or relational framingκατ': meaning 'per'; here it marks the relation signaled by preposition + accusative (distributive — resumed for emphasis).
οἰκίανhouseholdAccusativeaccusative object of κατά (distributive: one lamb per dwelling)→ object specificationοἰκία: 'house / dwelling'; here synonymous with οἶκος; the slight variation in noun (οἴκους πατριῶν then κατ' οἰκίαν) is an LXX Hebraism repeating the concept with a near-synonym to create emphasis — every household without exception.
4
Ἐὰν δὲ ὀλιγοστοὶ ὦσιν οἱ ἐν τῇ οἰκίᾳ ὥστε μὴ εἶναι ἱκανοὺς εἰς πρόβατον, συλλήμψεται μετὰ τοῦ γείτονος αὐτοῦ τοῦ πλησίον αὐτοῦ κατὰ ἀριθμὸν ψυχῶν· ἕκαστος τὸ ἀρκοῦν αὐτῷ ἀριθμήσεται εἰς πρόβατον.
But if those in the household are too few for a sheep, he shall take in his neighbor who is nearest to him according to the number of souls; each one shall be counted toward the sheep according to what is sufficient for him.
The verse introduces a conditional clause (Ἐὰν … ὦσιν) giving the exceptional provision for households too small to consume a whole animal — a practical concern reflecting the Passover's character as a shared domestic meal rather than a cultic sacrifice. The key legal principle is κατὰ ἀριθμὸν ψυχῶν ('according to the number of souls'), making each individual the unit of calculation. The redistribution principle anticipates later Jubilee legislation about equitable distribution.
Word-by-word analysis· 9 words
Ἐὰνifconditional particle (introducing third-class / probable condition)→ discourse linkage or contrastἘὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
ὀλιγοστοὶtoo fewNominativepredicate adjective (with subject οἱ … ἐν τῇ οἰκίᾳ)→ participant prominenceὀλιγοστός: 'very few / insufficient in number'; a rare adjective rendering Hebrew מְעַט; the LXX uses it specifically where insufficiency triggers a compensatory arrangement.
ὦσινthey arePres Act Subj 3 Pl · εἰμίverb of conditional clause→ subjunctive in conditional (potential condition)εἰμί (pres. subj. ὦσιν): 'be'; 'whoever may be (judges) in those days' — the sitting magistrates of the time the case arises.
ἱκανοὺςsufficient / enoughAccusativepredicate accusative with εἶναι (infinitive of result after ὥστε)→ object specificationἱκανός: 'sufficient / adequate / enough'; a very common LXX adjective rendering Hebrew רַב or דַּי; the phrase μὴ εἶναι ἱκανούς ('not sufficient') is idiomatic for 'too few.'
συλλήμψεταιhe shall take in / he shall joinFut Mid Indic 3 Sg · συλλαμβάνωmain verb of apodosis (legal future: obligation)→ predictive / jussive future (what he must do in this case)συλλαμβάνω: 'take together with / join / include'; the compound prefix συν- ('with/together') indicates that the householder must include a neighbor to share the single animal; the middle voice reinforces the reciprocal pooling.
κατὰaccording topreposition + accusative (standard of reckoning)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (standard of reckoning).
ἀριθμὸνnumberAccusativeaccusative object of κατά (standard / norm of distribution)→ object specificationἀριθμός: 'number / count'; the phrase κατὰ ἀριθμὸν ψυχῶν ('according to the count of persons') establishes a proto-demographic principle: consumption is to match the number of diners, so each receives an adequate portion.
ψυχῶνof souls / of personsGenitivegenitive of reference (specifying what is counted)→ relational specificationψυχή: 'soul / person / living being'; in Pentateuchal legal texts ψυχή regularly renders Hebrew נֶפֶשׁ as a counting unit for persons (cf. Gen 46:26–27 ψυχαὶ ἑβδομήκοντα); it is not a spiritual category here but a demographic one.
ἀριθμήσεταιshall be reckoned / shall be countedFut Mid Indic 3 Sg · ἀριθμέωmain verb of the second apodosis (legal future)→ jussive future (normative obligation)ἀριθμέω: 'count / number / reckon'; middle voice here with reflexive force: each person shall count/reckon himself toward a share of the animal. The verb's root is ἀριθμός, making the sentence a figura etymologica (ἀριθμόν … ἀριθμήσεται).
5
Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον ἔσται ὑμῖν· ἀπὸ τῶν ἀρνῶν καὶ τῶν ἐρίφων λήμψεσθε.
A perfect animal, a male, one year old it shall be for you; you shall take it from the lambs and from the goats.
Three predicates in asyndeton — τέλειον, ἄρσεν, ἐνιαύσιον — provide the three-fold legal specification of the Passover animal: unblemished, male, one year old. The term τέλειον ('perfect / without defect') is theologically the richest: it is the standard LXX word for the sacrificial requirement of tamim (תָּמִים), and it is the adjective 1 Peter 1:19 modifies Christologically. The latitude allowed (ἀρνῶν ἢ ἐρίφων, 'from lambs or goats') is notable: the Hebrew tradition generally enforces a sheep, but the LXX text preserves the option of a kid.
Word-by-word analysis· 8 words
Πρόβατονa sheep / an animalNominativesubject of verbless predication (all three adjectives are predicates)→ participant prominenceπρόβατον: 'sheep / small animal'; here used generically for the Passover victim regardless of whether it is a sheep or goat (cf. the closing ἀρνῶν καὶ ἐρίφων); renders Hebrew שֶׂה (the collective term for small flock animals).
τέλειονperfect / without blemishNominativepredicate adjective (first specification of the Passover animal)→ participant prominenceτέλειος: 'complete / perfect / without defect'; renders Hebrew תָּמִים ('blameless / whole / without blemish'), the standard sacrificial requirement ensuring the animal is free of physical defects. This is the LXX term cited — or presupposed — by 1 Peter 1:19 (ἀμώμου καὶ ἀσπίλου, 'without blemish and without spot') when applying the Passover lamb to Christ. The word carries a sense of wholeness/completeness that extends beyond mere physical flawlessness into moral and cultic integrity.
ἄρσενmaleNominativepredicate adjective (second specification: sex)→ participant prominenceἄρσεν / ἄρσην: 'male'; renders Hebrew זָכָר; the requirement of a male animal is standard across Pentateuchal sacrificial law (cf. Lev 1:3, 10; Num 28:11). The theological tradition read the maleness as a type of Christ.
ἐνιαύσιονone year oldNominativepredicate adjective (third specification: age)→ participant prominenceἐνιαύσιος: 'of one year / yearling'; renders Hebrew בֶּן שָׁנָה ('son of a year'); the year-old lamb is in the prime of its life before it ages beyond its first year. The LXX uses ἐνιαύσιος consistently for the technical sacrificial age-requirement.
ἔσταιshall be / it shall beFut Mid Indic 3 Sg · εἰμίcopulative verb (legal future with normative force)→ jussive future (prescriptive: 'it must be')εἰμί (fut.): copula.
ἀρνῶνof the lambsGenitivegenitive of source (partitive: taken from the category of lambs)→ relational specificationἀρήν / ἀρνός: 'lamb'; a specific term for the young sheep, contrasted with the broader πρόβατον; in NT christological application, Christ is ὁ ἀμνὸς τοῦ θεοῦ (John 1:29), using the cognate ἀμνός.
ἐρίφωνof the goatsGenitivegenitive of source (coordinate with ἀρνῶν: lambs or kids are both permitted)→ relational specificationἔριφος: 'kid / young goat'; renders Hebrew עֵז or גְּדִי; the Passover may be celebrated with either a lamb or a young goat according to both MT and LXX, though popular tradition and NT typology tend to assume a lamb.
λήμψεσθεyou shall takeFut Mid Indic 2 Pl · λαμβάνωmain verb (legal future: the congregation's obligation to select)→ jussive future (normative command)λαμβάνω (fut. mid. λήμψεσθε): 'take'; the Hellenistic future with the inserted μ; here functioning as a command to load the ark onto the cart.
6
Καὶ ἔσται ὑμῖν διατετηρημένον ἕως τῆς τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου· καὶ σφάξει αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ισραηλ πρὸς ἑσπέραν.
And it shall be kept in safe custody by you until the fourteenth of this month; and the whole assembly of the congregation of the sons of Israel shall slaughter it toward evening.
The verse specifies two sequential actions: a period of custody (10th to 14th) and the collective slaughter at evening on the fourteenth. The periphrastic perfect διατετηρημένον ('having been kept under guard') is unusual and implies close watching — the animal is to be known and attached to the household before death. The phrase πρὸς ἑσπέραν ('toward evening') renders Hebrew בֵּין הָעַרְבַּיִם ('between the two evenings'), the disputed twilight time; the LXX simplifies to 'toward evening,' which later tradition identifies with sunset.
Word-by-word analysis· 6 words
διατετηρημένονhaving been kept / guardedPerf Pass Ptcp Nom Sg Neut · διατηρέωpredicate participle in periphrastic construction with ἔσται (future perfect: the animal will be in a state of having been kept)→ intensive/resultant perfect (the animal is in a state of careful custody)διατηρέω: 'keep safe / guard carefully'; the compound prefix δια- intensifies the keeping — not mere retention but attentive safeguarding; the four-day custody ensures each family's intimate familiarity with the animal, heightening the emotional and theological stakes of the slaughter.
τεσσαρεσκαιδεκάτηςfourteenthGenitivegenitive with ἕως (temporal: 'until the fourteenth')→ relational specificationτεσσαρεσκαιδέκατος: 'fourteenth'; renders Hebrew אַרְבָּעָה עָשָׂר; the fourteenth of Nisan is the pivotal date of the Jewish calendar, later debated in the Quartodeciman controversy over Easter timing in early Christianity.
σφάξειshall slaughterFut Act Indic 3 Sg · σφάζωmain verb (legal future: corporate obligation stated with a singular)→ jussive future (the whole congregation acting as one body slaughters)σφάζω: 'slaughter / slay (by cutting the throat)'; a strong verb for ritual killing, used consistently for the Passover sacrifice and later in Rev 5:6, 9, 12 where Christ is the Lamb 'slain' (ἐσφαγμένον) — the LXX Passover verb migrates directly into NT paschal christology.
πλῆθοςassembly / multitudeNominativesubject (in apposition to συναγωγῆς — the whole body of the congregation)→ participant prominenceπλῆθος: 'multitude / whole body'; renders Hebrew קָהָל; the phrase πᾶν τὸ πλῆθος συναγωγῆς ('the entire assembly of the congregation') is emphatic: not some households but every single one is to keep the Passover simultaneously — the event is inherently communal.
πρὸςtowardpreposition + accusative (temporal: approximate time)→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (temporal: approximate time).
ἑσπέρανeveningAccusativeaccusative object of πρός (temporal)→ object specificationἑσπέρα: 'evening / dusk'; renders Hebrew בֵּין הָעַרְבַּיִם ('between the evenings'); the LXX simplification to πρὸς ἑσπέραν ('toward evening') became the basis for the sunset-timing tradition of the Passover slaughter.
7
Καὶ λήμψονται ἀπὸ τοῦ αἵματος καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις, ἐν οἷς ἐὰν φάγωσιν αὐτὰ ἐν αὐτοῖς.
And they shall take from the blood and shall put it on the two doorposts and on the lintel, in the houses in which they eat them.
The blood-smearing is the defining act of the first Passover: it marks the boundary between judgment and shelter, between death and life. The two σταθμοί ('doorposts') and the φλιά ('lintel') form the threshold — the doorway as liminal sacred space. The relative clause ἐν οἷς ἐὰν φάγωσιν ('in whichever houses they eat') ties the blood-sign to the eating location, anticipating v.46's requirement that the meal be consumed in one place.
Word-by-word analysis· 4 words
λήμψονταιthey shall takeFut Mid Indic 3 Pl · λαμβάνωmain verb (jussive future: normative command)→ jussive futureλαμβάνω: see v. 9.
αἵματοςof the bloodGenitivegenitive of source after ἀπό (partitive: 'some of the blood')→ relational specificationαἷμα: 'blood'; the blood of the Passover lamb becomes the protecting sign; the LXX does not yet explain how the blood was collected (a basin is mentioned in v.22), but the blood-application is the ritual center from which vv. 12–13's theology derives. NT: 1 Cor 5:7 ('our Passover, Christ, has been sacrificed'); cf. Heb 9:14.
σταθμῶνdoorpostsGenitivegenitive with ἐπί (location: upon the doorposts)→ relational specificationσταθμός: 'doorpost / door-frame'; renders Hebrew מְזוּזָה; the two upright posts of the doorframe form, with the horizontal φλιά (lintel), the three contact points for the blood-sign. The mezuzah of later Jewish practice takes its name from מְזוּזָה.
φλιὰνlintelAccusativeaccusative object of ἐπί (location: on the lintel)→ object specificationφλιά: 'threshold / lintel / doorframe'; renders Hebrew מַשְׁקוֹף ('lintel'); the horizontal beam above the doorway; together with the two σταθμοί it creates the three-point blood-sign that marks a protected house.
8
Καὶ φάγονται τὰ κρέα τῇ νυκτὶ ταύτῃ· ὀπτὰ πυρὶ καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται.
And they shall eat the flesh on that night — roasted with fire; and they shall eat it with unleavened bread upon bitter herbs.
The verse specifies three components of the Passover meal: κρέα ὀπτὰ πυρί (roasted meat), ἄζυμα (unleavened bread), and πικρίδες (bitter herbs). Each element has symbolic weight: the fire-roasting prevents any delay associated with boiling; the unleavened bread anticipates the haste of departure and becomes the subject of the week-long feast in vv. 15–20; the bitter herbs (πικρίδες) commemorate Egypt's bitterness. The meal is to be consumed on that night (τῇ νυκτὶ ταύτῃ), making the night itself the sacred time.
Word-by-word analysis· 4 words
κρέαthe flesh / meatAccusativeaccusative object of φάγονται→ object specificationκρέας: 'flesh / meat'; the plural τὰ κρέα ('the meats') is idiomatic for the flesh of the slaughtered animal prepared for eating; in 1 Cor 8–10 Paul uses κρέα in debates about meat sacrificed to idols, drawing on the same sacrificial context.
ὀπτὰroastedAccusativepredicate adjective (describing the manner of cooking the meat)→ object specificationὀπτός: 'roasted / broiled over fire'; renders Hebrew צָלִי אֵשׁ ('roasted in fire'); v.9 will explicitly prohibit eating it raw (ὠμόν) or boiled (ἡψημένον), making fire-roasting the only permitted method.
ἄζυμαunleavened breadAccusativeaccusative object of ἔδονται (coordinate with κρέα)→ object specificationἄζυμος: 'unleavened / without yeast'; renders Hebrew מַצּוֹת; the unleavened bread will become the focus of vv. 15–20 and the name of the seven-day feast (ἑορτὴ τῶν ἀζύμων); Paul uses ἄζυμοι in 1 Cor 5:7–8 as a metaphor for the purged Christian community ('let us keep the feast not with old leaven').
πικρίδωνbitter herbsGenitivegenitive with ἐπί (accompaniment: eaten with / upon bitter herbs)→ relational specificationπικρίς: 'bitter plant / chicory / bitter herb'; renders Hebrew מְרֹרִים ('bitternesses'); the bitter herbs are the Passover's memorial of the bitter slavery of Egypt (ἐπίκρανεν, 1:14); they make the historical pain physically present at every Seder table.
9
Οὐκ ἔδεσθε ἀπ' αὐτῶν ὠμὸν οὐδὲ ἡψημένον ἐν ὕδατι, ἀλλ' ἢ ὀπτὰ πυρί, κεφαλὴν σὺν τοῖς ποσὶν καὶ τοῖς ἐνδοσθίοις.
You shall not eat any of it raw, nor boiled in water, but only roasted with fire — the head with the feet and the innards.
The prohibitions are binary: ὠμόν ('raw') and ἡψημένον ('boiled/cooked in water'), flanking the only permitted method (ὀπτὰ πυρί, 'roasted with fire'). The fire-roasting is not merely culinary but is likely a sacrificial convention ensuring destruction-by-fire; boiling, by contrast, was associated with Egyptian and other ancient Near Eastern sacrificial practice. The enumeration of κεφαλήν, ποδῶν, ἐνδόσθια ('head, feet, innards') ensures the whole animal is consumed, leaving nothing for morning — anticipating v.10's instruction.
Word-by-word analysis· 3 words
ὠμὸνrawAccusativepredicate accusative (adverbially describing the prohibited state of eating)→ object specificationὠμός: 'raw / uncooked'; renders Hebrew נָא; the prohibition of raw meat is both hygienic and cultic — raw flesh was associated in antiquity with orgiastic or barbaric religious practice, and the Passover must be distinguished from such rituals.
ἡψημένονboiledPerf Pass Ptcp Acc Sg Neut · ἕψωpredicate accusative (second prohibited preparation method)→ resultant perfect (the state of having been boiled)ἕψω: 'boil / cook in liquid'; renders Hebrew מְבֻשָּׁל בַּמַּיִם ('boiled in water'); this method was common in ancient sacrifice and normal cooking but is excluded for the Passover, where the fire-roasting method alone is permitted.
ἐνδοσθίοιςinnards / entrailsDativedative object of σύν (the innards are to be roasted with the animal)→ sphere or referenceἐνδόσθιος: 'inner parts / innards'; renders Hebrew קִרְבוֹ ('its inward parts'); the requirement that the whole animal — head, feet, and innards — be fire-roasted together enforces the integrity of the sacrifice: the Passover victim is consumed completely.
10
Οὐκ ἀπολείψετε ἀπ' αὐτοῦ ἕως πρωί· τὰ δὲ καταλειπόμενα ἀπ' αὐτοῦ ἕως πρωὶ ἐν πυρὶ κατακαύσετε.
You shall not leave any of it until morning; and the parts of it that remain until morning you shall burn with fire.
The double instruction (no leftovers / burn whatever remains) ensures that the Passover is a one-night event. The prohibition ἕως πρωί ('until morning') forms a temporal inclusio: the night of the Passover is demarcated from dawn. The burning of the remainder is not waste but sacral destruction — the same fire that roasted the animal destroys what cannot be consumed, ensuring no profanation of the sacred victim. The rite is complete before Egypt's morning cry (v.30) begins.
Word-by-word analysis· 3 words
ἀπολείψετεyou shall leave behindFut Act Indic 2 Pl · ἀπολείπωmain verb (prohibitive future with οὐκ: 'you shall not leave')→ jussive future (normative prohibition)ἀπολείπω: 'leave behind / leave remaining'; renders Hebrew תּוֹתִירוּ ('leave over / save'); the prohibition ensures total consumption and denies the possibility of the next-day secular use of sacred meat.
καταλειπόμεναthe remaining / the leftover partsPres Pass Ptcp Nom Pl Neut · καταλείπωsubstantival participle (subject of κατακαύσετε)→ progressive (any parts still remaining at the appointed time)καταλείπω: 'leave remaining / leave over'; the participial noun τὰ καταλειπόμενα ('the remaining things') is an elegant way to handle the hypothetical residual without listing specific parts.
κατακαύσετεyou shall burn upFut Act Indic 2 Pl · κατακαίωmain verb of the second clause (jussive future: obligation)→ jussive future (total incineration required)κατακαίω: 'burn completely / burn down'; the compound κατα- indicates total destruction; the same word is used of the burning of leaven in later traditions and of sacral destruction throughout the LXX Pentateuch.
11
Οὕτως δὲ φάγεσθε αὐτό· αἱ ὀσφύες ὑμῶν περιεζωσμέναι καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν· καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· Πασχα ἐστὶν κυρίῳ.
And this is how you shall eat it: your loins girded, your sandals on your feet, and your staffs in your hands; and you shall eat it in haste — it is the Passover of the LORD.
The verse is the climax of the Passover instructions: it prescribes not just the food but the bodily posture and the urgency of the participants. The three participial phrases (περιεζωσμέναι — ὑποδήματα — βακτηρίαι) paint the image of a people ready to march. The phrase μετὰ σπουδῆς ('in haste') is the kinetic center of the Passover: haste is not incidental but sacramental, enacted in every generation. The verse closes with the founding name-declaration: Πασχα ἐστὶν κυρίῳ — the LXX transliterates the Hebrew פֶּסַח as Πασχα (indeclinable), the origin of all later paschal terminology in Greek, Latin, and the NT (1 Cor 5:7 τὸ πάσχα ἡμῶν Χριστὸς ἐτύθη).
Word-by-word analysis· 10 words
Οὕτωςin this manner / thusmanner adverb (governing the three participial predicates that follow)→ adverbial qualificationΟὕτως: meaning 'in this manner'; it shapes time, manner, location, or discourse flow in the clause.
ὀσφύεςloins / waistNominativesubject of verbless predication (first element of the Passover posture)→ participant prominenceὀσφύς: 'loin / hip / waist'; renders Hebrew מָתְנַיִם; 'girded loins' (ὀσφύες περιεζωσμέναι) is the standard biblical image for readiness for action or travel, picked up in Luke 12:35 ('let your loins be girded') and 1 Pet 1:13 ('girding the loins of your mind') as images of eschatological readiness.
περιεζωσμέναιgirded / beltedPerf Pass Ptcp Nom Pl Fem · περιζώννυμιpredicate participle (verbless clause: 'your loins being girded')→ intensive perfect (the loins are in a completed state of being girded — action done, readiness maintained)περιζώννυμι: 'gird around / fasten a belt around'; the perfect participle stresses readiness as a completed and sustained state; the girded loin was the traveler's or soldier's posture — robe tucked into belt so as not to impede movement.
ὑποδήματαsandalsNominativesubject of second verbless predication (sandals on the feet)→ participant prominenceὑπόδημα: 'sandal / footwear'; renders Hebrew נַעַלַיִם; wearing sandals during a meal (typically one reclined at table) is unusual and signals travel readiness; cf. Moses removing sandals (3:5) for the opposite reason — sacred ground.
βακτηρίαιstaffsNominativesubject of third verbless predication (staffs in hand)→ participant prominenceβακτηρία: 'staff / walking-stick'; renders Hebrew מַקֵּל or מַטֶּה; the traveler's walking-staff in hand completes the three-part image of a people mid-journey: loins girded, sandals on, staff held — a posture that anticipates a departure that has already begun in faith.
μετὰwithpreposition + genitive (manner: 'with haste')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (manner: 'with haste').
σπουδῆςhaste / urgencyGenitivegenitive of manner after μετά→ relational specificationσπουδή: 'haste / eagerness / diligence'; renders Hebrew חִפָּזוֹן ('haste / hurry'); μετὰ σπουδῆς is the LXX formula for this technical Passover concept, and the word σπουδή carries the double sense of urgency and earnestness; Deuteronomy 16:3 calls the unleavened bread 'bread of haste' (ἄρτον ταπεινώσεως) in recollection of this very night.
ΠασχαPassoverindeclinable proper noun — subject of the naming declaration (Πασχα ἐστίν)→ participant identificationΠασχα: the LXX's indeclinable transliteration of Hebrew פֶּסַח (Passover); the Greek form Πάσχα passes directly into the NT (Matt 26:2; 1 Cor 5:7; John 1:29, 36 by implication) and into all Western liturgical terminology ('Pasch,' 'Easter' in Latin traditions). The LXX does not attempt to translate פֶּסַח (which may mean 'protection' or 'passing over') but simply borrows it as a proper noun — this transliteration is the act that names the feast for Christianity.
ἐστὶνit isPres Act Indic 3 Sg · εἰμίcopulative verb (identity statement: the feast IS the Passover of the LORD)→ gnomic present (an eternal identity declaration)εἰμί: equative 'is'; the question of identity is the question of the whole chapter — is this really the woman who left full?
κυρίῳto / for the LORDDativedative of advantage / dedication (the feast is dedicated to the LORD)→ sphere or referenceκυρίῳ: meaning 'to'; it serves as dative of advantage / dedication (the feast is dedicated to the LORD).
12
Καὶ διελεύσομαι ἐν γῇ Αἰγύπτου τῇ νυκτὶ ταύτῃ καὶ πατάξω πᾶν πρωτότοκον ἐν γῇ Αἰγύπτου ἀπὸ ἀνθρώπου ἕως κτήνους, καὶ ἐν πᾶσιν τοῖς θεοῖς τῆς Αἰγύπτου ποιήσω τὴν ἐκδίκησιν· ἐγὼ κύριος.
And I will pass through the land of Egypt on that night, and I will strike every firstborn in the land of Egypt, from human being to beast, and I will execute judgment on all the gods of Egypt — I am the LORD.
The verse is the theological center of the Passover institution: the LORD himself acts as the agent of judgment, passing through Egypt in person (διελεύσομαι, 'I will pass through'), striking the firstborn, and executing judgment on Egypt's gods. The tripartite structure of judgment — the firstborn, the animals, and the gods — is a polemic against Egyptian religion: the divine firstborn of the pantheon, the sacred cattle (Apis bull), and the entire Egyptian cosmic order are subject to the LORD's judgment. The seal ἐγὼ κύριος ('I am the LORD') is the LXX rendering of אֲנִי יהוה, the divine self-identification formula that Ezekiel later deploys more than sixty times as the signature of divine action in history.
Word-by-word analysis· 6 words
διελεύσομαιI will pass throughFut Mid Indic 1 Sg · διέρχομαιmain verb (divine action — the LORD personally traverses Egypt)→ predictive future (imminent divine intervention)διέρχομαι: 'pass through / go through'; renders Hebrew וְעָבַרְתִּי ('I will pass through'); the movement imagery is significant: the LORD does not merely send an agent but passes through personally. The related verb παρέρχομαι / παρελεύσεται is used in v.23 of the LORD protecting blood-marked houses — a distinct motion from the destroying passage of v.12.
πατάξωI will strikeFut Act Indic 1 Sg · πατάσσωmain verb (second action: the judgment blow)→ predictive future (a single decisive act of judgment)πατάσσω: 'strike / smite / afflict'; the LXX's primary verb for the divine judgment-blows throughout the plague narrative (cf. 7:17, 25; 8:2; 9:15); at v.29 the same verb is used when the LORD strikes at midnight. Revelation 11:6 and 19:15 echo this imagery of the divine smiting.
πρωτότοκονfirstbornAccusativeaccusative object of πατάξω (every firstborn as target of judgment)→ object specificationπρωτότοκος: 'firstborn / first-born one'; renders Hebrew בְּכוֹר; the firstborn holds the principal place in both Israelite and Egyptian inheritance and cult; the death of Egypt's firstborn is the mirror-image reversal of Israel's first-born whom the LORD had called 'my son, my firstborn' (4:22). Paul calls Christ πρωτότοκος πάσης κτίσεως (Col 1:15) in deliberate allusion to this register.
ἐκδίκησινjudgment / vengeanceAccusativeaccusative object of ποιήσω (the judgment executed on the gods)→ object specificationἐκδίκησις: 'judgment / vengeance / retribution'; renders Hebrew שְׁפָטִים ('judgments'); the gods of Egypt are not merely defeated but put on trial and condemned — their powerlessness against the LORD constitutes a cosmic tribunal: every deity of the Egyptian pantheon (sky-gods, river-gods, animal-gods) is exposed as null and void.
ἐγὼINominativeemphatic personal pronoun (subject of the divine self-identification formula)→ participant referenceThe emphatic ἐγώ before κύριος is not merely pleonastic: it represents the Hebrew אֲנִי of the formula אֲנִי יהוה, the divine self-predication that authenticates divine speech and grounds authority in the personal identity of the speaking God. This formula appears in the Holiness Code (Lev 18–26) over fifty times and in Ezekiel over sixty times as the signature seal of YHWH's covenantal action.
κύριοςthe LORDNominativepredicate nominative (divine self-identification: 'I am the LORD')→ participant prominenceThe formula ἐγὼ κύριος stands alone as a complete sentence — the shortest and most authoritative utterance in the chapter. It grounds all the preceding commands in the identity of the one who speaks: every regulation and every promise is underwritten by the divine Name.
13
Καὶ ἔσται τὸ αἷμα ὑμῖν σημεῖον ἐπὶ τῶν οἰκιῶν ἐν αἷς ὑμεῖς ἐστε ἐκεῖ· καὶ ὄψομαι τὸ αἷμα καὶ σκεπάσω ὑμᾶς, καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτριβῆναι ὅταν παίω ἐν γῇ Αἰγύπτου.
And the blood shall be for you a sign upon the houses in which you are there; and I will see the blood and I will shield you, and there shall not be among you a plague for destruction when I strike in the land of Egypt.
This verse is the theological hinge of the Passover: the blood is declared a σημεῖον ('sign') — the same word used for the plague-signs throughout chapters 7–11, now functioning salvifically rather than judgmentally. The critical term is σκεπάσω ('I will shield / I will protect / I will cover over you') — the LXX's rendering of Hebrew וּפָסַחְתִּי עֲלֵכֶם ('I will pass over you'), which gives the feast its name. But the LXX translator chose σκέπω (to shelter/protect) rather than a verb of passing — emphasizing active divine protection rather than merely bypassing. This shifts the semantics: the Passover in the LXX is not just an avoidance but a covering. The later σκέπη imagery (divine sheltering) in Psalms (e.g., Ps 90:4 LXX) and the protective language of Rom 4:7 draw on the same semantic field.
Word-by-word analysis· 5 words
σημεῖονsignNominativepredicate nominative (the blood is declared a sign)→ participant prominenceσημεῖον: 'sign / token / marker'; renders Hebrew אוֹת; throughout Exodus chapters 4–12 σημεῖον has been the word for the authenticating signs (plagues) that prove the LORD's power; here it is repurposed as a saving marker distinguishing Israelite households from Egyptian ones. John's Gospel calls Jesus' miracles σημεῖα in conscious allusion to this register.
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb (divine seeing that triggers divine protection)→ predictive future (the divine perception that precedes and causes the sheltering)ὁράω: 'see / perceive'; the divine seeing of the blood is not merely perceptual but judgmental and covenantal — the LORD 'sees' the sign and responds with protection. The same verb is used in 2:25 (εἶδεν ὁ θεὸς τοὺς υἱοὺς Ισραηλ) where divine seeing initiates redemption.
σκεπάσωI will shield / I will protectFut Act Indic 1 Sg · σκεπάζωmain verb (the LXX's rendering of the Hebrew פסח — the theological crux of the chapter)→ predictive future (divine protective action coinciding with the judgment on Egypt)σκεπάζω: 'shield / protect / shelter / cover'; renders Hebrew וּפָסַחְתִּי ('I will pass over'), the verb from which פֶּסַח / Πάσχα takes its name. The LXX translator's choice of σκεπάζω — a verb of active sheltering and covering — rather than a verb of bypassing or skipping reshapes the theology of the Passover from an act of avoidance into one of proactive divine protection. The cognate noun σκέπη ('shelter, protection') is used of God in Ps 90:1 LXX (ὁ κατοικῶν ἐν βοηθείᾳ τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται). This is one of the most interpretively consequential lexical choices in the LXX Pentateuch.
πληγὴplague / blow / strokeNominativesubject of negative existential (οὐκ ἔσται … πληγή)→ participant prominenceπληγή: 'plague / blow / wound'; the same term used for the nine preceding plagues; the promise is that the blood-sign exempts Israel from the tenth and final πληγή — the total plague that destroys Egypt. The word recurs in Rev 9:20; 11:6; 16:2–21 as the eschatological plagues modeled on these Exodus plagues.
ἐκτριβῆναιof destruction / of being wiped outAor Pass Inf · ἐκτρίβωarticular infinitive in genitive (genitive of result or definition: 'the plague that results in destruction')→ culminative aorist (total annihilation)ἐκτρίβω: 'destroy utterly / wear out / wipe out'; a strong compound for total annihilation; the plague is of such severity that without the blood-sign it would erase every household caught in it.
14
Καὶ ἔσται ἡ ἡμέρα αὕτη ὑμῖν μνημόσυνον, καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν.
And this day shall be for you a memorial, and you shall celebrate it as a feast to the LORD throughout all your generations; you shall celebrate it as a perpetual ordinance.
The verse closes the Passover legislation proper (vv.1–14) by projecting the one-time event into all generations through the concept of μνημόσυνον ('memorial'). The Hebrew זִכָּרוֹן (rendered as μνημόσυνον) is not merely a mental remembering but a covenantal re-enactment: each celebration makes the exodus present. The phrase νόμιμον αἰώνιον ('perpetual ordinance') is the LXX's standard formula for laws that bind all future generations.
Word-by-word analysis· 4 words
μνημόσυνονmemorial / remembranceNominativepredicate nominative (the day is declared a memorial)→ participant prominenceμνημόσυνον: 'memorial / reminder / act of remembrance'; renders Hebrew זִכָּרוֹן; in the LXX this is a covenantal category: the Passover meal is not a historical lecture but a ritual re-presentation of the original event, making participants contemporaries of the exodus. The anamnesis language of the NT Last Supper (Luke 22:19 τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν) is built on this same memorial structure.
ἑορτάσετεyou shall celebrate / you shall keepFut Act Indic 2 Pl · ἑορτάζωmain verb (jussive future: the obligation to celebrate recurs annually)→ iterative / jussive future (repeated annually across all generations)ἑορτάζω: 'celebrate a feast / keep a festival'; the cognate of ἑορτή ('feast'), it renders Hebrew חָגַגְתֶּם ('celebrate / observe'); the verb appears twice in the verse (a figura etymologica with ἑορτήν), emphasizing that celebration is the proper mode of memorial.
νόμιμονordinance / statuteAccusativeaccusative of manner / predicate accusative (the feast is kept as a statute)→ object specificationνόμιμον: 'legal ordinance / customary law / statute'; renders Hebrew חֻקָּה or מִשְׁפָּט; νόμιμον αἰώνιον ('perpetual statute') is a formulaic phrase in the LXX Pentateuch anchoring specific rites as binding across all generations.
αἰώνιονeternal / perpetualAccusativeadjective in attributive position (modifying νόμιμον)→ object specificationαἰώνιος: 'eternal / age-long / perpetual'; renders Hebrew עוֹלָם ('age / eternity'); the combination νόμιμον αἰώνιον marks this feast as one of the fundamental institutions of Israel's existence — not time-limited but permanent across every generation.
15
Ἑπτὰ ἡμέρας ἄζυμα ἔδεσθε· ἀπὸ δὲ τῆς ἡμέρας τῆς πρώτης ἀφανιεῖτε ζύμην ἐκ τῶν οἰκιῶν ὑμῶν· πᾶς ὃς ἂν φάγῃ ζύμην, ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ισραηλ ἀπὸ τῆς ἡμέρας τῆς πρώτης ἕως τῆς ἡμέρας τῆς ἑβδόμης.
Seven days you shall eat unleavened bread; but from the first day you shall remove leaven from your houses; everyone who eats leavened bread — that soul shall be cut off from Israel, from the first day until the seventh day.
The transition from Passover night (vv.1–14) to the seven-day feast of ἄζυμα opens with a temporal declaration (ἑπτὰ ἡμέρας, 'seven days') followed by the purge command (ἀφανιεῖτε ζύμην, 'you shall make leaven disappear'). The cutting-off sanction (ἐξολεθρευθήσεται ἡ ψυχή, 'that soul shall be utterly destroyed') is the karet penalty, the most severe corporate sanction in the Torah — excision from the covenant community. Paul develops the metaphor in 1 Cor 5:6–8 ('a little leaven leavens the whole lump') and explicitly names ζύμη as a type of evil that must be purged from the community of Christ.
Word-by-word analysis· 4 words
ἄζυμαunleavened breadAccusativeaccusative object of ἔδεσθε→ object specificationἄζυμος: 'unleavened / without leaven'; the plural ἄζυμα refers to unleavened flatbread cakes (מַצּוֹת); the seven-day duration symbolically displaces leaven from all of life during the Passover season. Paul's allegory: ἄζυμοι εἰλικρινείας καὶ ἀληθείας ('unleavened bread of sincerity and truth,' 1 Cor 5:8) maps the leaven onto sin and the ἄζυμα onto moral purity.
ἀφανιεῖτεyou shall remove / you shall make disappearFut Act Indic 2 Pl · ἀφανίζωmain verb (jussive future: the purge obligation)→ jussive future (total elimination required)ἀφανίζω: 'make invisible / remove / destroy / eliminate'; the strong word for removing leaven from the house; renders Hebrew תַּשְׁבִּיתוּ ('cause to cease / put away completely'). The word implies total elimination, not merely storage.
ζύμηνleavenAccusativeaccusative object of ἀφανιεῖτε→ object specificationζύμη: 'leaven / yeast'; renders Hebrew חָמֵץ; in the OT leaven is not inherently impure but its absence during the Passover week marks a deliberate break from normal life and the haste of the exodus. Paul uses ζύμη as a metaphor for corruption, pride, and sin (1 Cor 5:6–8; Gal 5:9).
ἐξολεθρευθήσεταιshall be utterly destroyed / shall be cut offFut Pass Indic 3 Sg · ἐξολεθρεύωmain verb of the penalty clause (passive divine: God is the implicit agent of the cutting-off)→ jussive future / divine passive (the penalty is divinely administered)ἐξολεθρεύω: 'utterly destroy / cut off'; renders the Hebrew karet formula (כָּרַת, 'cut off'); the karet penalty in Torah is the most severe: excision from the covenant community, understood by later tradition as either divine death-penalty or exclusion from the world to come. The compound ἐξ- intensifies the totality of the removal.
16
Καὶ ἡ ἡμέρα ἡ πρώτη κληθήσεται ἁγία καὶ ἡ ἡμέρα ἡ ἑβδόμη κλητὴ ἁγία ἔσται ὑμῖν· πᾶν ἔργον λατρευτὸν οὐ ποιήσετε ἐν αὐταῖς, πλὴν ὅσα ποιηθήσεται πάσῃ ψυχῇ, τοῦτο μόνον ποιηθήσεται ὑμῖν.
And the first day shall be called holy, and the seventh day shall be a holy assembly for you; no servile work shall you do on them, except what must be done for every soul — that alone shall be done for you.
The verse frames the seven-day feast with two anchoring holy days — the first and the seventh — both designated as ἁγία κλητή ('holy convocation / called holy'). The prohibition of ἔργον λατρευτόν ('servile work') is the standard Sabbath-type restriction applied to the feast days. The exception clause (πλὴν ὅσα ποιηθήσεται πάσῃ ψυχῇ — what is necessary for every person to eat) is a practical provision allowing food preparation. The distinction between feast-day and Sabbath — where no such exception applies — is a significant halakhic nuance.
Word-by-word analysis· 3 words
κληθήσεταιshall be calledFut Pass Indic 3 Sg · καλέωmain verb (divine passive: God's declaration makes the day holy)→ performative future (the declaration constitutes the holiness)καλέω: 'call / name / declare'; the passive κληθήσεται is a divine passive — 'it shall be declared (by God)'; holiness in the OT is not a quality the day possesses in itself but a status declared and conferred by divine designation.
λατρευτὸνservile / belonging to laborAccusativeattributive adjective modifying ἔργον→ object specificationλατρευτός: 'pertaining to service/labor'; a LXX neologism rendering Hebrew מְלֶאכֶת עֲבֹדָה ('service-work'); the term distinguishes the category of labor prohibited on feast days from creative work in general; the root λατρεία normally denotes religious service but here is extended to occupational labor.
πλὴνexceptadversative conjunction (introducing the exception to the work prohibition)→ discourse linkage or contrastπλὴν: meaning 'except'; conjunction or particle linking this unit with the surrounding discourse.
17
Καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον.
And you shall keep this commandment; for on this very day I will bring out your host from the land of Egypt, and you shall make this day a perpetual ordinance throughout your generations.
The verse introduces the γάρ-clause that grounds all the legislation of vv.15–20 in the historical act of the exodus: the feast is perpetual because the event it commemorates is foundational. The word δύναμιν ('host / force / army') is the LXX's rendering of Hebrew צְבָאוֹת in the phrase 'brought out with his host' — the same term σὺν δυνάμει αὐτῶν that closes the chapter at v.51, creating a verbal inclusio for the departure theme.
Word-by-word analysis· 3 words
φυλάξεσθεyou shall keep / you shall guardFut Mid Indic 2 Pl · φυλάσσωmain verb (jussive future: the obligation to observe the feast-law)→ jussive future (perpetual obligation)φυλάσσω: 'guard / keep / observe'; the standard LXX verb for keeping Torah commands; renders Hebrew שְׁמַרְתֶּם ('you shall keep'); the middle voice suggests keeping for oneself — observance that benefits the observers.
ἐξάξωI will bring outFut Act Indic 1 Sg · ἐξάγωmain verb of the γάρ-clause (the divine act that grounds the obligation)→ predictive future (spoken from the perspective of the night before; the act will occur this same night)ἐξάγω: 'lead out / bring out'; the technical verb of the exodus in the LXX (cf. 3:8, 10, 11, 12; 6:6, 7); renders Hebrew הוֹצֵאתִי; the word ἔξοδος (the book's Greek title) derives from this verb.
δύναμινforce / host / armyAccusativeaccusative object of ἐξάξω→ object specificationδύναμις: 'power / force / host / army'; renders Hebrew צָבָא ('host / army'); here used for Israel as a marching host (cf. v.41 πᾶσα ἡ δύναμις κυρίου; v.51 σὺν δυνάμει αὐτῶν). The word connects to the divine title Κύριος Σαβαώθ (= Κύριος τῶν δυνάμεων, 'LORD of hosts').
18
Ἀρχόμενοι τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς τοῦ πρώτου ἀφ' ἑσπέρας ἔδεσθε ἄζυμα ἕως ἡμέρας μιᾶς καὶ εἰκοστῆς τοῦ μηνός, ἕως ἑσπέρας.
Beginning on the fourteenth day of the first month, from evening you shall eat unleavened bread until the twenty-first day of the month, until evening.
The verse provides the precise calendrical brackets of the feast: evening of the fourteenth through evening of the twenty-first — exactly seven days (vv.15, 19). The phrase ἀφ' ἑσπέρας … ἕως ἑσπέρας ('from evening … until evening') confirms the Jewish reckoning of a day as beginning at sunset, so the feast runs from the end of the fourteenth into the twenty-first inclusive. This precision anticipates the Quartodeciman dispute in early Christianity over the date of Easter.
Word-by-word analysis· 3 words
Ἀρχόμενοιbeginning / startingPres Mid Ptcp Nom Pl Masc · ἄρχομαιtemporal participle (specifying when the eating begins)→ ingressive progressive (at the point of beginning)ἄρχομαι: 'begin'; the participle with a specific date phrase is a Hebraizing construction for 'from the fourteenth you shall begin to eat'; the middle voice of ἄρχομαι ('begin for oneself') is the standard form in the LXX.
τεσσαρεσκαιδεκάτῃfourteenthDativedative of time (when the feast begins)→ sphere or referenceτεσσαρεσκαιδέκατος: 'fourteenth'; the date recurs here after vv. 6 and will again be cited in Num 9:3; the fourteenth of Nisan is the defining date of the Jewish Passover calendar, later debated in the Quartodeciman controversy.
εἰκοστῆςtwenty-firstGenitivegenitive with ἕως (terminal date: 'until the twenty-first')→ relational specificationεἰκοστός: 'twentieth'; in combination μιᾶς καὶ εἰκοστῆς = 'twenty-first'; the seven-day duration from 14th to 21st inclusive is confirmed, ending at evening on the twenty-first.
19
Ἑπτὰ ἡμέρας ζύμη οὐχ εὑρεθήσεται ἐν ταῖς οἰκίαις ὑμῶν· πᾶς ὃς ἂν φάγῃ ζυμωτόν, ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ συναγωγῆς Ισραηλ, ἔν τε τοῖς προσηλύτοις καὶ ἐν τοῖς αὐτόχθοσιν τῆς γῆς.
Seven days leaven shall not be found in your houses; everyone who eats anything leavened — that soul shall be cut off from the congregation of Israel, both among the resident aliens and among the native-born of the land.
This verse intensifies v.15 by stating the prohibition in terms of a passive divine search-and-not-find: 'leaven shall not be found' (οὐχ εὑρεθήσεται) — the house must be so thoroughly cleared that no leaven could be discovered even by divine inspection. The extension of the sanction to both προσήλυτοι ('resident aliens who have joined Israel') and αὐτόχθονες ('native-born') anticipates the full proselyte legislation of v.48: the unleavened bread feast, like the Passover itself, has universal scope within the covenant community regardless of ethnic origin.
Word-by-word analysis· 4 words
εὑρεθήσεταιshall be foundFut Pass Indic 3 Sg · εὑρίσκωmain verb (divine passive: leaven must not exist even to be potentially found)→ jussive future (absolute prohibition)εὑρίσκω: 'find / discover'; the passive εὑρεθήσεται ('shall be found') sets a higher standard than mere avoidance — not just 'you shall not eat' but 'it shall not exist in your house to be discovered'; this formulation grounds the later Jewish custom of the bedikat chametz (the search for leaven on the night before Passover).
ζυμωτόνanything leavenedAccusativeaccusative object of φάγῃ (the broader category covering all leavened products)→ object specificationζυμωτός: 'leavened / containing leaven'; related to ζύμη; slightly broader than ζύμη itself — it covers any food that has been made with leaven, not just the leaven agent itself; renders Hebrew חָמֵץ in its general sense.
προσηλύτοιςresident aliens / proselytesDativedative after ἐν (inclusion in the congregation subject to the law)→ sphere or referenceπροσήλυτος: 'one who has come to / resident alien / proselyte'; renders Hebrew גֵּר ('sojourner / resident alien'); this is one of the key occurrences of the term that becomes central to LXX theology of inclusion: the גֵּר / προσήλυτος who joins Israel is fully subject to the same laws and fully part of the covenant community. By the NT era the word denotes a formal Gentile convert to Judaism; cf. v.48 where it designates the circumcised foreigner who keeps the Passover.
αὐτόχθοσινnative-born / indigenousDativedative after ἐν (the native-born Israelite counterpart to the προσήλυτος)→ sphere or referenceαὐτόχθων: 'indigenous / sprung from the land / native-born'; renders Hebrew אֶזְרַח הָאָרֶץ ('native of the land'); the pairing of προσήλυτος and αὐτόχθων is the LXX's way of asserting the universality of the law — it admits no ethnic exception.
20
Πᾶν ζυμωτὸν οὐκ ἔδεσθε· ἐν παντὶ δὲ κατοικητηρίῳ ὑμῶν ἔδεσθε ἄζυμα.
You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.
The brevity of the verse is deliberate: it is a closing summary that reduces the seven-day legislation to its two-sided essence — a total prohibition of leavened food and a universal obligation to eat unleavened bread. The paired contrast πᾶν ζυμωτόν … ἄζυμα ('all leavened … unleavened') frames the feast as an absolute dietary inversion that colonizes all domestic space (ἐν παντὶ κατοικητηρίῳ ὑμῶν).
Word-by-word analysis· 1 word
κατοικητηρίῳdwelling / place of habitationDativedative of place after ἐν→ sphere or referenceκατοικητήριον: 'dwelling place / habitation'; renders Hebrew מוֹשָׁב ('seat / dwelling'); the word encompasses every form of residence — the feast is not centralized at a sanctuary but observed in every household across the land.
21
Ἐκάλεσεν δὲ Μωυσῆς πᾶσαν γερουσίαν Ισραηλ καὶ εἶπεν πρὸς αὐτούς· Ἀπελθόντες λάβετε ὑμῖν ἑαυτοῖς πρόβατον κατὰ τὰς συγγενείας ὑμῶν καὶ θύσατε τὸ πασχα.
And Moses called all the elders of Israel and said to them: Go and take for yourselves a sheep according to your clans and slaughter the Passover.
The verse marks a major structural shift: from divine speech directly to Moses (vv.1–20) to Moses' transmission to the elders of Israel. The γερουσία ('elders') are the representative leadership of all Israel; Moses' call to them activates the chain of command from the LORD down through Moses to the whole congregation. The terse imperative θύσατε τὸ πασχα ('slaughter the Passover') for the first time uses πασχα as a direct object of the verb of slaughter — the event is named as a sacrificial act.
Word-by-word analysis· 3 words
γερουσίανelders / council of eldersAccusativeaccusative object of ἐκάλεσεν→ object specificationγερουσία: 'council of elders / senate'; renders Hebrew זִקְנֵי ('elders of'); the term carries a formal institutional sense — these are not just older men but the recognized leadership of the tribes. The word appears in Acts 5:21 of the Jewish Sanhedrin (γερουσία = the senate of Israel).
συγγενείαςclans / kinship groupsAccusativeaccusative object of κατά (distributive: one per clan)→ object specificationσυγγένεια: 'kinship / clan / related group'; renders Hebrew שְׁבָטִים or מִשְׁפָּחוֹת; in v.3 the distribution was κατ' οἴκους πατριῶν ('by ancestral houses') — here κατὰ συγγενείας ('by clans') is the intermediate tribal unit, slightly larger than the household, ensuring every family-group is represented.
θύσατεslaughter / sacrificeAor Act Impv 2 Pl · θύωmain verb of the second imperative command to the elders→ ingressive aorist imperative (begin the act of sacrifice)θύω: 'sacrifice / slay for sacrifice'; a broader word than σφάζω (v.6, 'slaughter the animal') — θύω can include the whole sacrificial act with its cultic dimension; the phrase θύσατε τὸ πασχα ('sacrifice the Passover') frames the act as a religious rite, not merely a meal.
22
Λήμψεσθε δὲ δέσμην ὑσσώπου καὶ βάψαντες ἀπὸ τοῦ αἵματος τοῦ παρὰ τὴν θύραν θίξεσθε τῆς φλιᾶς καὶ ἀμφοτέρων τῶν σταθμῶν ἀπὸ τοῦ αἵματος τοῦ παρὰ τὴν θύραν· ὑμεῖς δὲ οὐκ ἐξελεύσεσθε ἕκαστος τὴν θύραν τοῦ οἴκου αὐτοῦ ἕως πρωί.
And you shall take a bundle of hyssop, and dipping it in the blood that is by the door, you shall touch the lintel and both doorposts with the blood that is by the door; and as for you, none of you shall go out of the door of his house until morning.
The verse is procedural: it specifies the instrument (δέσμη ὑσσώπου, a bundle of hyssop), the manner (βάψαντες, 'having dipped'), the contact points (φλιά and σταθμοί), and the confinement requirement (no one leaves until morning). Hyssop (ὕσσωπος) is the standard purification plant of the Torah (cf. Lev 14:4, 6, 49–52; Num 19:6, 18; Ps 51:9 LXX); its use here as the blood-applying instrument connects the Passover to the purification rites. The house-confinement (ἕως πρωί) mirrors the restriction from vv.10 and 19, creating the sealed night of protection.
Word-by-word analysis· 5 words
δέσμηνbundleAccusativeaccusative object of Λήμψεσθε→ object specificationδέσμη: 'bundle / cluster / bunch'; renders Hebrew אֲגֻדַּת ('bundle / cluster'); a bound bundle of hyssop stalks that functions as a brush for sprinkling the blood; this usage recurs in the purification rites of Lev 14 and Num 19.
ὑσσώπουhyssopGenitivegenitive of material / species (the bundle is made of hyssop)→ relational specificationὕσσωπος: 'hyssop (Origanum syriacum or similar)'; the plant used throughout the OT for ritual purification; in John 19:29 a sponge of vinegar is offered to the crucified Christ 'on hyssop' (ὑσσώπῳ) — a Johannine echo of the Passover that links the Crucifixion explicitly to this scene.
βάψαντεςhaving dippedAor Act Ptcp Nom Pl Masc · βάπτωtemporal/attendant-circumstance participle (prior action: dip, then touch)→ constative aorist (single completed immersion)βάπτω: 'dip / immerse / dye'; the root of βαπτίζω ('baptize'); here used for the physical immersion of the hyssop bundle in the blood; the LXX's use of βάπτω for the Passover blood-rite entered the Christian symbolic vocabulary through which baptism was linked to the blood of the new Passover (cf. 1 Cor 10:2 ἐβαπτίσθησαν εἰς τὸν Μωυσῆν).
θίξεσθεyou shall touch / applyFut Mid Indic 2 Pl · θιγγάνωmain verb (jussive future: the application of blood to the doorframe)→ jussive future (normative obligation)θιγγάνω: 'touch / make contact with'; renders Hebrew וְהִגַּעְתֶּם ('you shall cause to reach / touch'); in Hebrews 12:20 the same verb appears in the prohibition against touching Sinai — the dangerous contact motif — but here the touch is life-giving: contact with the blood-marked doorframe brings protection.
ἐξελεύσεσθεyou shall go outFut Mid Indic 2 Pl · ἐξέρχομαιmain verb of the prohibition clause (prohibitive future with οὐκ)→ jussive future (prohibition: no one may leave their blood-marked house)ἐξέρχομαι: 'go out / exit'; the prohibition of house-exit until morning is the counterpart of the blood-sign's protection: those inside the blood-marked house are under divine σκέπη (v.13); those outside risk the Destroyer (v.23). The house becomes a type of the ark — safety requires being inside.
23
Καὶ παρελεύσεται κύριος πατάξαι τοὺς Αἰγυπτίους καὶ ὄψεται τὸ αἷμα ἐπὶ τῆς φλιᾶς καὶ ἐπ' ἀμφοτέρων τῶν σταθμῶν, καὶ παρελεύσεται κύριος ἐπὶ τὴν θύραν καὶ οὐκ ἀφήσει τὸν ὀλεθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι.
And the LORD will pass by to strike the Egyptians, and he will see the blood on the lintel and on both doorposts, and the LORD will pass over the door and will not allow the Destroyer to enter your houses to strike.
The verse is the dramatic center of the Moses-to-elders speech: it describes the LORD's movement through Egypt and his personal restraint of the Destroyer. Two distinct divine actions occur: (1) the LORD passes through (παρελεύσεται … πατάξαι τοὺς Αἰγυπτίους) to strike Egypt, and (2) the LORD passes over the blood-marked door (παρελεύσεται ἐπὶ τὴν θύραν) and prevents the Destroyer from entering. The key personification is ὁ ὀλεθρεύων ('the one who destroys / the Destroyer') — a participial noun that gives agency to the agent of death separate from the LORD himself. Hebrews 11:28 cites Moses' faith in sprinkling the blood 'so that the Destroyer (τὸν ὀλοθρεύοντα) would not touch the firstborn'; 1 Corinthians 10:10 warns against grumbling so as not to fall to 'the Destroyer' (τῷ ὀλοθρευτῇ) — both NT texts drawing on this LXX verse as a live theological category.
Word-by-word analysis· 5 words
παρελεύσεταιwill pass by / will pass overFut Mid Indic 3 Sg · παρέρχομαιmain verb (first occurrence: the LORD moves through Egypt to strike)→ predictive future (imminent divine action)παρέρχομαι: 'pass by / go past / pass over'; the verb (used twice in this verse) is distinct from διέρχομαι (v.12, 'pass through') and renders a different Hebrew verb; here it carries the dual sense of moving past and passing over — the LORD passes by to judge Egypt but passes over Israel's doors in protection.
ὄψεταιwill seeFut Mid Indic 3 Sg · ὁράωmain verb (the divine seeing of the blood-sign triggers protection)→ predictive future (divine perception as the basis for discrimination between houses)ὁράω: 'see / discern'; the divine seeing of the blood repeats the pattern of v.13 (ὄψομαι τὸ αἷμα καὶ σκεπάσω); the LORD sees the sign and his seeing is immediately efficacious — it produces the protective 'passing over.'
ὀλεθρεύονταthe DestroyerPres Act Ptcp Acc Sg Masc · ὀλεθρεύωsubstantival participle (accusative object of ἀφήσει — 'will not permit the Destroying One')→ progressive present (the Destroyer is actively at work in Egypt that night)ὀλεθρεύω: 'destroy / lay waste / kill'; the substantival participle ὁ ὀλεθρεύων ('the Destroyer') is one of the most striking personifications in the LXX. The underlying Hebrew המַשְׁחִית ('the one who brings destruction') is similarly a participle-noun designating an agent of divine destruction. Hebrews 11:28 uses the cognate ὁ ὀλοθρεύων; 1 Cor 10:10 the noun ὁ ὀλοθρευτής. The Destroyer is not an independent demon but the LORD's own agent whom he restrains at the blood-marked threshold — a profound theology of divine permission and protection operating simultaneously.
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιinfinitive of indirect object / complementary infinitive (what the LORD will not permit the Destroyer to do)→ ingressive aorist (the entry itself is prevented from ever occurring)εἰσέρχομαι (aor. inf. εἰσελθεῖν): 'come in / arrive'; the people wait until the seer arrives at the feast.
πατάξαιto strikeAor Act Inf · πατάσσωinfinitive of purpose (why the Destroyer would enter — to strike)→ ingressive aorist (the striking is the Destroyer's aim, which is thwarted)πατάσσω: 'strike / smite'; here with τὸ δόρυ εἰς Δαυιδ, 'to strike David through with the spear' (i.e. pin him to the wall, cf. 18:11).
24
Καὶ φυλάξεσθε τὸ ῥῆμα τοῦτο νόμιμον σεαυτῷ καὶ τοῖς υἱοῖς σου ἕως αἰῶνος.
And you shall keep this word as an ordinance for yourself and for your sons forever.
The verse closes Moses' address to the elders with the perpetual-obligation formula, projecting the one-night rite into all future generations. The singular σεαυτῷ ('for yourself') and the plural τοῖς υἱοῖς σου ('for your sons') create the movement from individual to generational: each Israelite is personally bound and responsible to transmit the rite. The phrase ἕως αἰῶνος ('until/for an age / forever') is the LXX formula for eternal obligation, parallel to νόμιμον αἰώνιον in vv.14 and 17.
Word-by-word analysis· 3 words
ῥῆμαword / matter / thingAccusativeaccusative object of φυλάξεσθε→ object specificationῥῆμα: 'word / saying / matter / thing'; renders Hebrew דָּבָר; here τὸ ῥῆμα τοῦτο ('this word/thing') refers to the entire Passover ordinance as Moses has just transmitted it; the keeping of a ῥῆμα implies both doctrinal remembrance and practical observance.
νόμιμονas an ordinance / as a statuteAccusativeaccusative of predication / manner (the word is to be kept as a legal ordinance)→ object specificationνόμιμον: meaning 'as an ordinance'; it serves as accusative of predication / manner (the word is to be kept as a legal ordinance).
αἰῶνοςof the age / foreverGenitivegenitive with ἕως (terminus: 'unto the age / forever')→ relational specificationαἰών: 'age / eternity'; ἕως αἰῶνος is the standard LXX formula for perpetual duration, rendering Hebrew לְעֹלָם; in this legal context it means 'for all generations without exception.'
25
Ἐὰν δὲ εἰσέλθητε εἰς τὴν γῆν, ἣν ἂν δῷ κύριος ὑμῖν, καθότι ἐλάλησεν, φυλάξεσθε τὴν λατρείαν ταύτην.
And when you enter the land that the LORD will give to you, just as he promised, you shall keep this service.
Verse 25 serves as a hinge between the narrative of the first Passover night (vv.1–24) and the catechetical unit of vv.26–27. The conditional Ἐὰν εἰσέλθητε is effectively a temporal protasis — 'when you enter the land' — since the gift of the land is treated as a certainty anchored in prior promise (καθότι ἐλάλησεν). The verse thus embeds the Passover rite within the covenantal framework of promise and fulfilment: the rite commanded in Egypt is already being extended beyond Egypt. The verb φυλάξεσθε ('you shall keep/observe') is the standard LXX term for Torah-observance and will be the verbal pivot of v.24's ordinance-language; here it projects the λατρεία ('cult-service') of the Passover into the permanent life of Israel in the land. The phrase τὴν λατρείαν ταύτην ('this service') is anaphorically pointing back to the entire Passover ordinance of vv.1–24 and anticipating the children's question of v.26.
Word-by-word analysis· 17 words
Ἐὰνif / whenconditional particle (introducing the temporal-conditional protasis)→ discourse linkage or contrastἐάν: 'if / whenever'; marks the protasis of an open conditional; here functionally temporal ('when you enter') since the land-entry is certain from the covenant promise; the use of ἐάν rather than ὅταν keeps the logical conditionality visible — the obligation is tied to the arrival in the land.
δὲand / butpostpositive particle (mild transition from v.24)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσέλθητεyou enterAor Act Subj 2 Pl · εἰσέρχομαιsubjunctive verb of the protasis (conditional: 'whenever you enter')→ ingressive aorist (the act of entering is the decisive threshold)εἰσέρχομαι: 'enter / go into'; the entry into the promised land is the theological moment when the Passover changes from a rite observed under Egyptian bondage to a rite observed in covenantal freedom; the subjunctive is required by ἐάν.
εἰςintopreposition + accusative (direction: into the land)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction: into the land).
τὴνtheAccusativearticle with noun→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰσέλθητε→ object specificationγῆ: 'land'; the promised land, not yet named but anaphoric (the article ἡ γῆ points to the known covenantal land of the promise to Abraham, Gen 12:7; 15:18; 17:8); the land-entry is the condition for the obligation.
ἣνwhichAccusativerelative pronoun (object of δῷ, antecedent τὴν γῆν)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (object of δῷ, antecedent τὴν γῆν).
ἂν(modal particle)modal particle with subjunctive (generalizing the relative clause)→ discourse linkage or contrastἄν: modal particle; with the subjunctive δῷ generalizes the relative clause to any future instance; the combination ἣν ἄν is equivalent to 'whatever land.'
δῷwill give / givesAor Act Subj 3 Sg · δίδωμιverb of the relative clause (subjunctive with ἄν: future relative)→ perfective aorist (the giving is certain from the divine perspective, treated as completed)δίδωμι: 'give'; the land is the LORD's to give — the verb echoes the covenantal land-grant formula repeated from Gen 12:7 onward; the Passover obligation is thus embedded in the gift of the land, not merely in the deliverance from Egypt.
κύριοςLORDNominativesubject of δῷ→ participant prominenceκύριος: the LORD as covenant-giver; the same subject who struck Egypt now gives the land — both acts are his.
ὑμῖνto youDativedative of indirect object (recipient of the land-gift)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (recipient of the land-gift).
καθότιjust as / according ascomparative conjunction (equating the future gift with the prior spoken promise)→ discourse linkage or contrastκαθότι: 'just as / inasmuch as / according as'; renders Hebrew כַּאֲשֶׁר; here it links the Passover obligation to the prior covenantal promises — the gift will occur exactly as he spoke, and therefore the observance is equally certain.
ἐλάλησενhe spoke / he promisedAor Act Indic 3 Sg · λαλέωmain verb of the comparative clause (anaphoric: 'as he has already promised')→ constative aorist (the completed word of promise, referring to the patriarchal covenants)λαλέω: 'speak'; the subject is κύριος (implicit); the aorist refers to the prior divine promises to the patriarchs (Gen 12; 15; 17; 26; 28) and to the Exodus promises of 3:8, 17; 6:8; the Passover rite is grounded in promise-fulfilment theology.
φυλάξεσθεyou shall keep / observeFut Mid Indic 2 Pl · φυλάσσωmain verb of the apodosis (jussive future: the obligatory keeping of the Passover)→ jussive future (normative perpetual obligation: 'you must keep')φυλάσσω: 'guard / keep / observe'; the standard LXX verb for keeping commandments and statutes (cf. φυλάξεσθε at v.24); the middle voice emphasizes personal stake — 'keep it yourselves, as your own rite'; the obligation is unconditional once the land-entry occurs.
τὴνtheAccusativearticle with noun→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
λατρείανservice / worship / cultic observanceAccusativeaccusative direct object of φυλάξεσθε→ object specificationλατρεία: 'service / worship / cult-service'; renders Hebrew עֲבֹדָה; a technical term for the Passover ritual observance; the word will be repeated in the children's question of v.26 (Τίς ἡ λατρεία αὕτη;) — the link is deliberate: the verse anticipates the catechetical dialogue.
ταύτηνthisAccusativedemonstrative adjective modifying λατρείαν (anaphoric: 'this service' = the entire Passover ordinance of vv.1–24)→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective modifying λατρείαν (anaphoric: 'this service' = the entire Passover ordinance of vv.1–24).
26
Καὶ ἔσται ἐὰν λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ λατρεία αὕτη;
And it shall come to pass, when your sons say to you: 'What is this service?'
The formula Καὶ ἔσται ἐάν is a direct calque of וְהָיָה כִּי, one of the Pentateuch's standard catechetical openers (cf. 13:14; Deut 6:20). The verse introduces the children's question without completing the dialogue — the commanded answer comes in v.27. The Passover is thus constitutionally catechetical: the rite is designed to generate the question 'what is this?' (cf. 13:8; Josh 4:6). Τίς ἡ λατρεία αὕτη — 'What is this service?' — is the prototype for the four sons of the rabbinic Passover Haggadah, one of which quotes this very verse. The present subjunctive λέγωσιν ('whenever they say') marks this as a recurrent scenario in every generation, not a one-time event; the catechism is as perpetual as the rite itself.
Word-by-word analysis· 13 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall be / it shall come to passFut Mid Indic 3 Sg · εἰμίmain verb of the framing formula (Καὶ ἔσται ἐάν = 'and it shall come to pass when')→ predictive future (the scenario is certain to recur in every generation)εἰμί: the future ἔσται with ἐάν + subjunctive calques וְהָיָה כִּי, the standard biblical Hebrew formula for projecting a situation into the future; it frames a recurring scenario — each generation's children will ask this question.
ἐὰνwhen / ifconditional particle with subjunctive (temporal-conditional: 'whenever')→ discourse linkage or contrastἐάν: see v.25; here combined with ἔσται it creates the Hebraizing formula for a recurring future scenario.
λέγωσινthey sayPres Act Subj 3 Pl · λέγωsubjunctive verb of the conditional (protasis: 'when your sons say to you')→ progressive present (a recurrent action: in every generation the children will ask)λέγω: 'say / speak'; the present subjunctive marks iterative futurity — not a one-time question but the recurring inquiry of each generation's children; the rite is designed to produce this question.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ὑμᾶςyouAccusativeaccusative object of πρός (the parents addressed by the children)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the parents addressed by the children).
οἱtheNominativearticle with subject noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsons / childrenNominativesubject of λέγωσιν→ participant prominenceυἱός: 'son'; in the plural the term covers all children; the catechetical tradition of the Haggadah reads this as the model for the next generation's initiation into the Passover — the four sons of the Haggadah expand this single question into four generational responses.
ὑμῶνyourGenitivegenitive of possession (modifying υἱοί)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying υἱοί).
Τίςwhat / what isNominativeinterrogative pronoun (predicate in verbless interrogative: 'What [is] this service?')→ participant referenceτίς: 'what / who'; the interrogative here introduces genuine catechetical inquiry — not challenge but request for meaning; the LXX Τίς ἡ λατρεία αὕτη becomes the prototype for Passover catechism in every generation.
ἡtheNominativearticle with subject→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
λατρείαservice / cultic observanceNominativesubject of the verbless interrogative (anaphoric: the rite the children have observed)→ participant prominenceλατρεία: see v.25; the children ask not merely 'what are you doing?' but 'what is this cultic service?' — they recognize it as a religious act but need its meaning explained; the word picks up from v.25 and forms an inclusion.
αὕτηthisNominativedemonstrative (pointing at the rite being observed: 'this [service here]')→ participant referenceαὕτη: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (pointing at the rite being observed: 'this [service here]').
27
καὶ ἐρεῖτε αὐτοῖς· Θυσία τὸ πάσχα τοῦτο κυρίῳ, ὡς ἐσκέπασεν τοὺς οἴκους τῶν υἱῶν Ισραηλ ἐν Αἰγύπτῳ, ἡνίκα ἐπάταξεν τοὺς Αἰγυπτίους, τοὺς δὲ οἴκους ἡμῶν ἐρρύσατο. Καὶ κύψας ὁ λαὸς προσεκύνησεν.
And you shall say to them: 'This Passover is a sacrifice to the LORD, who shielded the houses of the sons of Israel in Egypt when he struck the Egyptians, and rescued our houses.' And the people bowed their heads and worshipped.
Verse 27 provides the prescribed answer to the children's question of v.26 and closes with Israel's obedient worship. The answer is a theological miniature: Θυσία τὸ πάσχα τοῦτο κυρίῳ defines the rite as a θυσία ('sacrifice') — the only verse in vv.1–28 that explicitly names the Passover a θυσία; this formulation is the exegetical foundation for the NT's sacrificial reading of the Passover (1 Cor 5:7: 'our Passover has been sacrificed'). The explanation centres on two verbs: ἐσκέπασεν ('shielded' — echoing v.13's σκεπάσω) and ἐρρύσατο ('rescued') — the first the negative act of protection, the second the positive act of deliverance. The people's closing response combines κύπτω (bodily bowing) and προσκυνέω (worship-prostration) into a double gesture of total submission, sealing the catechetical unit with collective corporate obedience.
Word-by-word analysis· 29 words
ἐρεῖτεyou shall sayFut Act Indic 2 Pl · λέγωmain verb of the apodosis (the commanded catechetical response)→ jussive future (the answer is prescribed and obligatory)λέγω: the future ἐρεῖτε is suppletive from εἴρω; its jussive force means this is the required answer — parents are not free to improvise but must transmit the fixed theological interpretation of the Passover.
αὐτοῖςto themDativedative of indirect object (the children who asked)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the children who asked).
Θυσίαa sacrifice / a sacrificial offeringNominativepredicate nominative (verbless identification: 'This Passover [is] a sacrifice to the LORD')→ participant prominenceθυσία: 'sacrifice / offering'; renders Hebrew זֶבַח; the explicit categorization of the Passover as a θυσία is theologically decisive — the LXX confirms what later NT usage presupposes: the Passover is a sacrifice. Paul's 1 Cor 5:7 ('our Passover lamb has been sacrificed,' ἐτύθη) and John 1:29 ('the Lamb of God who takes away the sin of the world') both build on this identification.
τὸtheNominativearticle with subject→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πάσχαPassoverNominativesubject of the verbless identification clause (indeclinable)→ participant prominenceπάσχα: indeclinable transliteration of Aramaic/Hebrew פֶּסַח; the LXX never translates the word but always transliterates it; this is the first verse in the chapter where πάσχα is explicitly identified as θυσία, providing the exegetical grounding for NT passion theology.
τοῦτοthisNominativedemonstrative adjective modifying τὸ πάσχα (deictic: 'this Passover that you see us observing')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective modifying τὸ πάσχα (deictic: 'this Passover that you see us observing').
κυρίῳto the LORDDativedative of recipient (the sacrifice is offered to the LORD)→ sphere or referenceκύριος: the Tetragrammaton; the sacrifice is directed to the LORD — the dative specifies the recipient of the cultic act, distinguishing it from any other sacrifice.
ὡςbecause / in thatcausal-comparative conjunction (introducing the historical rationale: 'because he shielded...')→ discourse linkage or contrastὡς: 'as / when / because'; here causal, introducing the historical basis for calling the Passover a θυσία — the rite commemorates what the LORD did on the night of the exodus.
ἐσκέπασενhe shielded / protectedAor Act Indic 3 Sg · σκεπάζωmain verb of the ὡς clause (the historical shielding act commemorated in the rite)→ constative aorist (the single completed act of divine sheltering on the Passover night)σκεπάζω: 'shelter / shield / protect'; the same root as σκεπάσω (v.13) — this deliberate echo links the catechetical answer to the original promise; the verb frames the Passover theologically as a rite of divine protection, not merely of divine judgment.
τοὺςtheAccusativearticle with direct object→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουςhouses / householdsAccusativeaccusative direct object of ἐσκέπασεν→ object specificationοἶκος: 'house / household'; renders Hebrew בָּתֵּי; the 'houses' are both physical dwellings marked with blood and the families living within them; the household is the basic unit of Passover observance and of covenantal identity.
τῶνtheGenitivearticle with genitive noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsons / childrenGenitivegenitive of possession (whose houses were shielded)→ relational specificationυἱός: 'son'; οἱ υἱοὶ Ισραηλ is the collective covenant designation for all Israel as the LORD's people.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable LXX transliteration of יִשְׂרָאֵל.
ἐνinpreposition + dative (locative: in Egypt)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: in Egypt).
ΑἰγύπτῳEgyptDativedative of place (indeclinable toponym)→ participant identificationΑἴγυπτος: indeclinable in this construction; the historical location of the original Passover.
ἡνίκαwhen / at the time whentemporal conjunction (specifying the precise moment of shielding: simultaneous with the striking)→ discourse linkage or contrastἡνίκα: 'when / at the time that'; a temporal conjunction more specific than ὅτε, used for the exact historical moment; the shielding and the striking are simultaneous — the same divine act that destroyed Egypt protected Israel.
ἐπάταξενhe struck / smoteAor Act Indic 3 Sg · πατάσσωmain verb of the ἡνίκα clause (the striking of Egypt simultaneous with the shielding of Israel)→ constative aorist (single decisive act of judgment)πατάσσω: 'strike / smite'; the verb recurs in v.29 (ἐπάταξεν πᾶν πρωτότοκον) — the catechetical summary anticipates the narrative; the same verb covers both the Egyptian firstborns and, by implication, the theological interpretation: the blow that fell on Egypt was averted from Israel by the blood-sign.
τοὺςtheAccusativearticle with direct object→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίουςEgyptiansAccusativeaccusative direct object of ἐπάταξεν→ object specificationΑἰγύπτιος: 'Egyptian'; the collective suffering of Egypt is the dark backdrop against which Israel's deliverance is defined — the catechetical answer does not elide the judgment but presents it as the context for the rescue.
τοὺςtheAccusativearticle with fronted object (contrastive: 'but our houses...')→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbut / andpostpositive particle (contrastive: Egyptian houses struck / our houses rescued)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οἴκουςhousesAccusativeaccusative direct object of ἐρρύσατο (fronted for contrastive emphasis)→ object specificationοἶκος: the fronting of τοὺς δὲ οἴκους ἡμῶν creates the rhetorical antithesis — Egyptian houses struck, our houses rescued.
ἡμῶνourGenitivegenitive of possession→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐρρύσατοrescued / deliveredAor Mid Indic 3 Sg · ῥύομαιmain verb (the positive deliverance complementing the protective shielding of ἐσκέπασεν)→ constative aorist (the completed rescue)ῥύομαι: 'rescue / deliver / save'; a key Exodus vocabulary word (cf. 3:8 ῥύσασθαι αὐτούς); the middle voice emphasizes the LORD's personal investment in the rescue; in the NT ῥύομαι is used of Christ's rescue: Rom 11:26; Col 1:13 (ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους); the same verb applied to the Passover rescue becomes a paradigm for christological redemption.
κύψαςhaving bowed / bowing lowAor Act Ptcp Nom Sg Masc · κύπτωattendant-circumstance participle (the bodily bow accompanies the worship-prostration)→ ingressive aorist (the moment of bowing)κύπτω: 'bend / bow down'; the physical gesture of reverence; combined with προσκυνέω it forms a double-gesture of total submission — bowing the head (κύπτω) followed by full prostration (προσκυνέω).
ὁtheNominativearticle with subject noun→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςthe peopleNominativesubject of προσεκύνησεν→ participant prominenceλαός: 'the people / the nation'; renders Hebrew הָעָם; the corporate response of the whole Israelite community seals the covenant acceptance of the Passover ordinance — not just the elders but all the people.
προσεκύνησενworshipped / prostrated themselvesAor Act Indic 3 Sg · προσκυνέωmain verb (the act of collective worship — corporate response to the Passover ordinance)→ constative aorist (completed act of corporate worship)προσκυνέω: 'worship / bow down / prostrate oneself'; the standard LXX word for the full gesture of divine worship; used 59 times in Exodus and consistently marks the correct human response to divine revelation; the people's obedient worship here anticipates their obedient performance narrated in v.28.
28
Καὶ ἀπελθόντες ἐποίησαν οἱ υἱοὶ Ισραηλ καθὰ ἐνετείλατο κύριος τῷ Μωυσῇ καὶ Ααρων, οὕτως ἐποίησαν.
And the sons of Israel went and did just as the LORD had commanded Moses and Aaron; thus they did.
Verse 28 is a classic LXX obedience-summary using the formula καθὰ ἐνετείλατο κύριος … οὕτως ἐποίησαν ('just as the LORD commanded … thus they did'), which appears in Exodus at 7:6, 10, 20 and recurrently through the Pentateuch. The doubling (καθὰ … οὕτως ἐποίησαν) is an emphatic Hebraism guaranteeing total compliance — nothing omitted, nothing added. The participle ἀπελθόντες ('having gone / departing') implies that the people dispersed from the assembly to perform the rite in their households. The verse closes Section C of the chapter's outline (12:21–28) and sets the scene for the narrative of the actual plague that follows immediately in v.29.
Word-by-word analysis· 14 words
ἀπελθόντεςhaving gone away / departingAor Act Ptcp Nom Pl Masc · ἀπέρχομαιattendant-circumstance participle (the departure from assembly to household precedes the performance)→ ingressive aorist (the going-away marks the start of action)ἀπέρχομαι: 'go away / depart'; the participle indicates that Israel dispersed from the elders' assembly to their individual households to carry out the rite; the movement from assembly to household mirrors the structure of the ordinance (select by household, 12:3–4).
ἐποίησανthey did / performedAor Act Indic 3 Pl · ποιέωmain verb (the performance of the Passover ordinance)→ constative aorist (the completed performance of the entire Passover rite)ποιέω: 'do / make / perform / observe'; repeated at the end of the verse (οὕτως ἐποίησαν) for emphatic double-statement; the repetition is characteristic of the LXX obedience-summary style, cf. 7:6 (καὶ ἐποίησεν … οὕτως ἐποίησαν).
οἱtheNominativearticle with subject noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐποίησαν→ participant prominenceυἱός: οἱ υἱοὶ Ισραηλ is the collective covenant designation for all Israel.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable proper noun modifying υἱοί)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable proper noun modifying υἱοί).
καθὰjust as / exactly ascomparative conjunction (introducing the standard of compliance)→ discourse linkage or contrastκαθά: 'just as / even as'; composite particle (κατά + ἅ); the LXX obedience formula καθὰ ἐνετείλατο κύριος … οὕτως guarantees exact correspondence between command and performance.
ἐνετείλατοhad commanded / orderedAor Mid Indic 3 Sg · ἐντέλλομαιverb of the comparison clause (prior divine command now obeyed)→ constative aorist (referring to the complete prior commands of vv.1–23)ἐντέλλομαι: 'command / charge / give orders'; middle voice emphasizes that the LORD commanded from his own authority and for his own purposes; the aorist refers to the commands of vv.1–23.
κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the LORD as commanding authority; the Tetragrammaton.
τῷtoDativearticle with dative noun→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativedative indirect object of ἐνετείλατο (primary recipient of the divine command)→ sphere or referenceΜωυσῆς: declinable proper noun (dative Μωυσῇ); Moses as the primary mediator of the LORD's commands.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronDativeindeclinable proper noun (coordinate dative: joint recipient of the command alongside Moses)→ participant identificationΑαρων: indeclinable; the joint address maintained from v.1 is maintained in the obedience summary, giving the Passover ordinance its full institutional authority.
οὕτωςthus / in this wayadverb of manner (resumptive before the repeated verb: 'in this very manner they acted')→ adverbial qualificationοὕτως: 'thus / so'; the resumptive adverb before the second ἐποίησαν creates the double-statement of total obedience; καθὰ … οὕτως forms a frame of exact correspondence between divine command and human compliance.
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωrepeated main verb (emphatic resumption: 'thus they did [exactly as commanded]')→ constative aorist (the completed total compliance)ποιέω: 'do / make'; renders עָשָׂה; the aorist summarizes the Philistines' treatment of Saul's body in vv. 9–10, which the Jabeshites now hear of and resolve to redress.
29
Ἐγένετο δὲ μεσούσης τῆς νυκτὸς καὶ κύριος ἐπάταξεν πᾶν πρωτότοκον ἐν γῇ Αἰγύπτου, ἀπὸ πρωτοτόκου Φαραω τοῦ καθημένου ἐπὶ τοῦ θρόνου ἕως πρωτοτόκου τῆς αἰχμαλωτίδος τῆς ἐν τῷ λάκκῳ, καὶ ἕως πρωτοτόκου παντὸς κτήνους.
And it came to pass at midnight that the LORD struck every firstborn in the land of Egypt, from the firstborn of Pharaoh sitting on his throne to the firstborn of the captive woman in the pit, and even to the firstborn of every beast.
Verse 29 is the narrative pivot of the entire chapter — the fulfilment of the announcement made in 12:12 (ἐγὼ δὲ διελεύσομαι … καὶ πατάξω πᾶν πρωτότοκον). The temporal marker μεσούσης τῆς νυκτός (genitive absolute: 'while the night was at its midpoint') is uniquely precise — the plague strikes at the exact midpoint of darkness, the hour of greatest vulnerability. The sweep of judgment is expressed by a formal merism: from Pharaoh (τοῦ καθημένου ἐπὶ τοῦ θρόνου, 'sitting on the throne') to the lowest prisoner (αἰχμαλωτίς, 'captive woman', ἐν τῷ λάκκῳ, 'in the pit'), and finally to every beast (κτῆνος) — no living hierarchy escapes. The merism fulfils 12:12 ('and against all the gods of Egypt I will execute judgments') since the firstborn of cattle may represent the sacred animals of Egyptian religion. The subject κύριος is emphatically placed: it is the LORD himself who strikes, exercising the sovereignty announced in vv.12–13.
Word-by-word analysis· 29 words
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb of the framing formula (narrative fulfilment-marker)→ constative aorist (inaugurating the new narrative phase of fulfilment)γίνομαι: Ἐγένετο δέ calques וַיְהִי, the standard biblical Hebrew narrative fulfilment-formula; the shift from preceding instructions (ἐντέλλομαι, ποιέω) to ἐγένετο signals the transition from ordinance to event.
δὲand / nowpostpositive particle (narrative transition: now the event unfolds)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μεσούσηςat midnight (lit. while the night was in the middle)Pres Act Ptcp Gen Sg Fem · μεσόωgenitive absolute participle (temporal: 'while midnight was occurring')→ progressive present (the ongoing midnight hour during which the plague falls)μεσόω: 'be in the middle / be at mid-point'; the construction μεσούσης τῆς νυκτός ('when the night was at its midpoint') is a rare, precise temporal marker; the precision signals that the plague is not merely nocturnal but specifically at midnight — the depth of darkness before dawn.
τῆςtheGenitivearticle with genitive noun (subject of the genitive absolute)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νυκτὸςof the nightGenitivegenitive absolute (subject of the participial phrase: 'the night being at its midpoint')→ relational specificationνύξ: 'night'; the definite article makes this 'the night' — the specific Passover night; the midnight hour is theologically significant as the depth of darkness preceding the new dawn of freedom.
κύριοςLORDNominativesubject of ἐπάταξεν (placed first for emphatic divine agency)→ participant prominenceκύριος: the LORD acts directly and personally; the fronting of the subject after the temporal clause foregrounds divine agency — it is κύριος himself who strikes, not merely an intermediary.
ἐπάταξενstruck / smoteAor Act Indic 3 Sg · πατάσσωmain verb (the climactic act of divine judgment — the promised stroke now executed)→ constative aorist (single, decisive, completed act of striking)πατάσσω: 'strike / smite'; the fulfilment-word of the entire Passover theology; compare v.12 (πατάξω), v.13 (the promise that Israel would not be struck), v.23 (πατάξαι τοὺς Αἰγυπτίους); now: ἐπάταξεν — the promise becomes accomplished fact; the verb is used of the decisive judgment-blow throughout the OT.
πᾶνeveryAccusativeadjective modifying πρωτότοκον (universal scope of the judgment)→ participial qualificationπᾶς: 'every / all'; universality is emphatically asserted — no firstborn in Egypt, regardless of social status, escapes.
πρωτότοκονfirstbornAccusativeaccusative direct object of ἐπάταξεν→ object specificationπρωτότοκος: 'firstborn'; renders Hebrew בְּכוֹר; the firstborn represents the family's future and the head of the next generation — the total disruption of Egypt's generational continuity. In NT typology Christ is the πρωτότοκος (Col 1:15; Heb 1:6; Rev 1:5) whose death on behalf of others inverts and redeems the logic of this plague.
ἐνinpreposition + dative (locative: throughout the land of Egypt)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: throughout the land of Egypt).
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
Αἰγύπτουof EgyptGenitivegenitive of apposition (indeclinable toponym)→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable toponym).
ἀπὸfrompreposition + genitive (start of the social merism: 'from... to...')→ spatial or relational framingἀπό: 'from'; the ἀπό … ἕως … καὶ ἕως construction is a formal merism expressing totality by specifying the two extreme ends of the spectrum.
πρωτοτόκουthe firstborn ofGenitivegenitive object of ἀπό (upper end of the merism)→ relational specificationπρωτοτόκου: meaning 'the firstborn of'; it serves as genitive object of ἀπό (upper end of the merism).
ΦαραωPharaohGenitiveindeclinable proper noun (genitive of possession: the firstborn of Pharaoh)→ participant identificationΦαραώ: indeclinable LXX transliteration of Hebrew פַּרְעֹה; the title of the Egyptian king; the merism begins at the apex of Egyptian power — even the heir to Pharaoh's throne is struck.
τοῦthe (one)Genitivearticle with participial phrase (genitive modifying Φαραω by attraction)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
καθημένουsitting / who was seatedPres Mid Ptcp Gen Sg Masc · κάθημαιattributive participle (describing Pharaoh in his customary position of enthroned power)→ progressive present (Pharaoh's habitual enthronement)κάθημαι: 'sit / be seated'; the participle describes Pharaoh as the enthroned sovereign — the symbol of supreme earthly power; the contrast with the prisoner in the pit (λάκκος) at the verse's end is total and deliberate.
ἐπὶupon / onpreposition + genitive (position: on the throne)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position: on the throne).
τοῦtheGenitivearticle with noun→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θρόνουthroneGenitivegenitive object of ἐπί (the seat of supreme royal authority)→ relational specificationθρόνος: 'throne'; the seat of supreme royal authority; contrasted with the λάκκος ('pit') at the lower end of the merism — divine judgment levels all human hierarchies.
ἕωςto / as far aspreposition + genitive (end of the merism: 'to the firstborn of...')→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (end of the merism: 'to the firstborn of...').
πρωτοτόκουthe firstborn ofGenitivegenitive object of ἕως (lower end of the social merism)→ relational specificationπρωτοτόκου: meaning 'the firstborn of'; it serves as genitive object of ἕως (lower end of the social merism).
τῆςtheGenitivearticle with genitive noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰχμαλωτίδοςthe captive woman / female prisonerGenitivegenitive of possession (whose firstborn was struck — the nadir of the social scale)→ relational specificationαἰχμαλωτίς: 'captive woman / female prisoner of war'; renders Hebrew הַשֶּׁבִי ('the captive'); the captive woman in the pit represents the absolute nadir of Egyptian society — foreign, female, imprisoned; the contrast with Pharaoh on the throne forms the merism's theological statement: the LORD's judgment is absolutely egalitarian.
τῆςthe (one)Genitivearticle with prepositional phrase (describing the captive woman's location)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative: confined in the pit)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: confined in the pit).
τῷtheDativearticle with noun→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λάκκῳthe pit / the dungeonDativedative of place (where the captive woman is confined)→ sphere or referenceλάκκος: 'pit / cistern / dungeon'; the lowest spatial point contrasting with the throne above; used for Joseph's prison (Gen 37:24 LXX) and for the depths of affliction (Ps 40:2 LXX); here it anchors the merism's lower end with a vivid spatial contrast.
κτήνουςof (every) beast / cattleGenitivegenitive object of πρωτοτόκου (the final extension beyond humans to animals)→ relational specificationκτῆνος: 'beast / animal / cattle'; the extension of the firstborn plague to animals fulfils 12:12 and may represent a judgment against Egyptian animal-gods (Apis the bull, Hathor the cow, Khnum the ram); the judgment is cosmic in scope, not merely societal.
30
Καὶ ἀναστὰς Φαραω νυκτὸς καὶ οἱ θεράποντες αὐτοῦ καὶ πάντες οἱ Αἰγύπτιοι, καὶ ἐγένετο κραυγὴ μεγάλη ἐν πάσῃ γῇ Αἰγύπτου· οὐ γὰρ ἦν οἰκία ἐν ᾗ οὐκ ἦν ἐν αὐτῇ τεθνηκώς.
And Pharaoh arose in the night, he and all his servants and all the Egyptians, and there was a great cry throughout all the land of Egypt; for there was not a house in which there was not a dead person.
The verse moves from divine act (ἐπάταξεν, v.29) to human response. Pharaoh's rising in the night inverts the imagery of power: the enthroned king (καθημένου ἐπὶ τοῦ θρόνου, v.29) now rises from his bed at midnight, stripped of dignity by grief. The triple καί — Φαραω … καὶ οἱ θεράποντες … καὶ πάντες οἱ Αἰγύπτιοι — is a Hebraizing expansion emphasizing that all strata of Egypt wake simultaneously. The κραυγὴ μεγάλη ('great cry') fulfils the prediction of 11:6 (ἔσται κραυγὴ μεγάλη). The closing universal negative formula — οὐ … οἰκία ἐν ᾗ οὐκ ἦν … τεθνηκώς — is a double negative intensifying universality: literally every Egyptian household is a house of mourning; the double litotes renders Hebrew אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת.
Word-by-word analysis· 18 words
ἀναστὰςhaving risen / rising upAor Act Ptcp Nom Sg Masc · ἀνίστημιattendant-circumstance participle (the rising precedes the described state of grief)→ ingressive aorist (the abrupt act of getting up at midnight)ἀνίστημι: 'rise up / stand up / arise'; the aorist participle marks the abruptness of rising at midnight; the image of the night-rising contrasts with expected royal composure; a king who must rise by night from his bed is a king in crisis.
ΦαραωPharaohNominativeprimary subject of the compound nominal group (fronted as the chief mourner)→ participant identificationΦαραώ: indeclinable; named first in the compound subject consistent with his rank — even his grief is royal in precedence; the previously enthroned sovereign is now a midnight mourner.
νυκτὸςat night / by nightGenitivegenitive of time (temporal: 'in the night')→ relational specificationνύξ: 'night'; the genitive of time marks the temporal sphere; the repetition of νύξ (v.29 μεσούσης τῆς νυκτός; v.30 νυκτός; v.31 νυκτός) forms a narrative refrain emphasizing the nocturnal character of both plague and expulsion.
οἱtheNominativearticle with subject noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράποντεςservants / courtiers / royal ministersNominativecompound subject (second member: Pharaoh's court officials)→ participant prominenceθεράπων: 'servant / attendant / royal minister'; renders Hebrew עֲבָדָיו ('his servants'); in LXX Exodus θεράπων is used for Pharaoh's courtiers and royal officials (cf. 7:10, 20; 8:3); the word has a more dignified ring than δοῦλος — these are high officials, not slaves.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πάντεςallNominativeadjective modifying οἱ Αἰγύπτιοι→ participial qualificationπάντες: meaning 'all'; it contributes descriptive or attendant verbal force; here it functions as adjective modifying οἱ Αἰγύπτιοι.
οἱtheNominativearticle with noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativecompound subject (third member: the entire Egyptian populace)→ participant prominenceΑἰγύπτιος: 'Egyptian'; the triple compound subject — Pharaoh, his ministers, all Egyptians — mirrors the merism of v.29 (from Pharaoh's firstborn to the prisoner's and the beasts'); the same social span that was struck now rises in grief.
κραυγὴcry / outcry / wailingNominativesubject of ἐγένετο (existential: 'a great cry arose')→ participant prominenceκραυγή: 'cry / outcry / wailing'; renders Hebrew צְעָקָה; the great cry was predicted in 11:6 (κραυγὴ μεγάλη κατὰ πᾶσαν γῆν Αἰγύπτου); its fulfilment here marks the narrative as a precise execution of prophecy.
μεγάληgreat / loudNominativeattributive adjective modifying κραυγή→ participant prominenceμεγάλη: meaning 'great'; it serves as attributive adjective modifying κραυγή.
ἐγένετοthere was / there aroseAor Mid Indic 3 Sg · γίνομαιmain verb (existential: 'there arose a great cry')→ ingressive aorist (the sudden onset of nationwide lamentation)γίνομαι: existential use, 'there was / there arose'; the ingressive aorist marks the sudden onset of lamentation across all Egypt.
ἐνthroughoutpreposition + dative (locative: throughout the land)→ spatial or relational framingἐν: meaning 'throughout'; here it marks the relation signaled by preposition + dative (locative: throughout the land).
πάσῃall / everyDativeadjective modifying γῇ→ participial qualificationπάσῃ: meaning 'all'; it contributes descriptive or attendant verbal force; here it functions as adjective modifying γῇ.
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
Αἰγύπτουof EgyptGenitivegenitive of apposition (indeclinable toponym)→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable toponym).
οἰκίαhouse / householdNominativesubject of the negated relative clause (universal negative: 'not a house...')→ participant prominenceοἰκία: 'house / dwelling'; the double negative οὐ … οἰκία ἐν ᾗ οὐκ … τεθνηκώς is a litotes rendering Hebrew אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת; the double negation paradoxically intensifies universality: 'every single house contains a dead person.'
τεθνηκώςa dead person / one who had diedPerf Act Ptcp Nom Sg Masc · θνήσκωpredicate in the relative clause (existential: 'in which there was not a dead one')→ perfect stative (the death has occurred and the corpse is there — the result persists)θνήσκω: 'die'; the perfect participle τεθνηκώς ('one who has died / a dead person') emphasizes the completed state — the corpse is already present; the stative perfect is theologically appropriate: Egypt is not in the process of dying but has died; every house is permanently a house of mourning.
31
Καὶ ἐκάλεσεν Φαραω Μωυσῆν καὶ Ααρων νυκτὸς καὶ εἶπεν αὐτοῖς· Ἀνάστητε καὶ ἐξέλθατε ἐκ τοῦ λαοῦ μου, καὶ ὑμεῖς καὶ οἱ υἱοὶ Ισραηλ· βαδίζετε καὶ λατρεύσατε κυρίῳ τῷ θεῷ ὑμῶν, καθὰ λέγετε·
And Pharaoh called Moses and Aaron in the night and said to them: 'Arise and go out from among my people, both you and the sons of Israel; go and serve the LORD your God, as you say;'
Verse 31 marks the theological reversal at the heart of the Exodus narrative: Pharaoh, who in 5:2 declared 'I do not know the LORD' and 'I will not release Israel,' now issues the full release using Israel's own language — 'serve the LORD your God, as you say' (καθὰ λέγετε) — the identical phrase Moses had used in demanding the exodus (10:9). The nighttime summoning (νυκτός, third occurrence in vv.29–31) is doubly significant: Pharaoh does not wait for morning to issue the decree; the shame of coming to Moses at night signals total defeat. The imperatives Ἀνάστητε … ἐξέλθατε … βαδίζετε … λατρεύσατε form a rapid sequence of commands mimicking urgency. The phrase 'bless me also' (v.32) will follow immediately, showing that Pharaoh implicitly acknowledges the LORD's power.
Word-by-word analysis· 25 words
ἐκάλεσενcalled / summonedAor Act Indic 3 Sg · καλέωmain verb (Pharaoh summons Moses and Aaron)→ constative aorist (the completed act of summoning)καλέω: 'call / summon / name'; the verb used for an authoritative summons; Pharaoh had previously summoned Moses and Aaron in 7:11; 8:8; 9:27 — but always to negotiate, never to release; this final summons is the complete capitulation.
ΦαραωPharaohNominativesubject of ἐκάλεσεν (indeclinable)→ participant identificationΦαραώ: indeclinable proper noun; the previously implacable oppressor now becomes the instrument of Israel's liberation.
ΜωυσῆνMosesAccusativeaccusative direct object of ἐκάλεσεν→ object specificationΜωυσῆς: declinable; accusative Μωυσῆν.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronAccusativeindeclinable proper noun (coordinate accusative object of ἐκάλεσεν)→ participant identificationΑαρων: indeclinable; Moses and Aaron are summoned together as in v.1 and v.28.
νυκτὸςat night / by nightGenitivegenitive of time (temporal: 'in the night' — the third nocturnal marker in vv.29–31)→ relational specificationνύξ: 'night'; the insistence on the nocturnal character of the summons signals Pharaoh's total desperation — a king who must summon his adversaries in the dead of night has lost all composure and dignity.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of the speech-introduction→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτοῖςto themDativedative of indirect object→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
Ἀνάστητεrise up / ariseAor Act Impv 2 Pl · ἀνίστημιimperative (first command in a rapid sequence of four: rise, go out, go, serve)→ ingressive aorist (the act of arising as the start of departure)ἀνίστημι: 'rise up / arise'; an urgent imperative echoing the sense of nocturnal crisis; the same verb was used in v.30 of Pharaoh's own rising — now he commands Moses to rise.
ἐξέλθατεgo out / departAor Act Impv 2 Pl · ἐξέρχομαιimperative (second command: depart from among my people)→ ingressive aorist (the act of departure)ἐξέρχομαι: 'go out / exit'; the irony is complete — Pharaoh now commands the very departure he had repeatedly refused to permit; the phrase ἐκ τοῦ λαοῦ μου makes this a full separation of Israel from Egypt.
ἐκfrom / out ofpreposition + genitive (separation: 'from among my people')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from among my people').
τοῦtheGenitivearticle with noun→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive object of ἐκ→ relational specificationλαός: 'the people'; Pharaoh here calls Israel 'my people' (μου) — a possessive that Israel had applied to the LORD (e.g. 3:7, 10); the Passover night transfers this possession.
μουmyGenitivegenitive of possession (Pharaoh's claim on Israel, now being relinquished)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's claim on Israel, now being relinquished).
ὑμεῖςyouNominativeresumptive pronoun (specifying Moses and Aaron as included in the release)→ participant referenceὑμεῖς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as resumptive pronoun (specifying Moses and Aaron as included in the release).
υἱοὶsonsNominativesubject of the understood 'go' (the whole people is to leave)→ participant prominenceυἱοὶ: meaning 'sons'; it serves as subject of the understood 'go' (the whole people is to leave).
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
βαδίζετεgo / marchPres Act Impv 2 Pl · βαδίζωimperative (third command: proceed on your way)→ progressive present (ongoing marching — get going and keep going)βαδίζω: 'go / walk / march'; a more colloquial term for movement than πορεύομαι; the present imperative suggests urgency of sustained movement.
λατρεύσατεserve / worshipAor Act Impv 2 Pl · λατρεύωimperative (fourth command: go and serve the LORD — the purpose of the departure)→ ingressive aorist (begin your service to the LORD)λατρεύω: 'serve / worship / render cultic service'; the verb whose cognate noun λατρεία has been the key term of vv.25–26; Pharaoh now commands the very act of worship he had refused to permit; the irony is total.
κυρίῳto the LORDDativedative of indirect object (the LORD as recipient of the service)→ sphere or referenceκυρίῳ: meaning 'to the LORD'; it serves as dative of indirect object (the LORD as recipient of the service).
τῷtheDativearticle with noun→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεός: 'God'; the appositional phrase κυρίῳ τῷ θεῷ ὑμῶν echoes Moses' own wording in the negotiations (10:9 λατρεύσωμεν τῷ κυρίῳ τῷ θεῷ ἡμῶν); Pharaoh now uses Moses' language, conceding the theological point.
ὑμῶνyourGenitivegenitive of possession modifying θεῷ→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession modifying θεῷ.
καθὰjust as / ascomparative conjunction (Pharaoh concedes on Israel's own terms)→ discourse linkage or contrastκαθὰ: meaning 'just as'; conjunction or particle linking this unit with the surrounding discourse.
λέγετεyou say / have been sayingPres Act Indic 2 Pl · λέγωverb of the comparison clause (referring to the terms Moses and Aaron had been demanding throughout)→ progressive present (what they have consistently been saying throughout the negotiations)λέγω: the phrase καθὰ λέγετε ('as you say / as you have been saying') is Pharaoh's total capitulation — he grants the release on Israel's own stated terms; the present tense marks this as the position consistently held by Moses, not a new demand.
32
καὶ τὰ πρόβατα καὶ τοὺς βόας ὑμῶν ἀναλαβόντες πορεύεσθε, εὐλογήσατε δὲ κἀμέ.
And take your flocks and your herds and go; and bless me also.
Verse 32 completes Pharaoh's expulsion speech with two theologically loaded elements. First, the livestock (πρόβατα καὶ βόας) had been the last sticking point in the negotiations (10:24–26: Pharaoh offered to let the people go but retain the flocks; Moses refused); now even the herds are released — total capitulation. Second, εὐλογήσατε δὲ κἀμέ ('and bless me also') is one of the most haunting clauses in the Exodus narrative: the king who had enslaved and oppressed Israel now begs for a blessing from those he is expelling. The request implicitly acknowledges that Israel's God is the source of blessing and that Egypt, stripped of its divine protection, needs the intercession of this people it is losing. The κἀμέ ('me also / even me') carries a pathos unique in the Pharaoh speeches.
Word-by-word analysis· 10 words
τὰtheAccusativearticle with noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταsheep / flocksAccusativeaccusative direct object of ἀναλαβόντες (first element of the concession: the flocks)→ object specificationπρόβατον: 'sheep'; renders Hebrew צֹאן ('flock / sheep and goats'); the flocks are the last thing Pharaoh had sought to retain (10:24); their release completes the total surrender.
τοὺςtheAccusativearticle with noun→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
βόαςcattle / herdsAccusativeaccusative direct object of ἀναλαβόντες (second element: the cattle)→ object specificationβοῦς: 'ox / cattle / herd'; renders Hebrew בָּקָר ('cattle'); paired with πρόβατα to form the complete livestock inventory; together they represent all of Israel's pastoral wealth.
ὑμῶνyourGenitivegenitive of possession (modifying both πρόβατα and βόας)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying both πρόβατα and βόας).
ἀναλαβόντεςhaving taken up / takingAor Act Ptcp Nom Pl Masc · ἀναλαμβάνωattendant-circumstance participle (the taking of the livestock accompanies the departure)→ ingressive aorist (taking up the flocks as the first act of departure)ἀναλαμβάνω: 'take up / take along'; the verb of gathering and carrying; Israel is to depart with all their property — not the partial departure Pharaoh had previously offered.
πορεύεσθεgo / departPres Mid Impv 2 Pl · πορεύομαιimperative (the command to depart with the flocks)→ progressive present (keep moving — sustained departure)πορεύομαι: 'go / travel / journey'; the standard LXX verb for directed movement; here in a sustained present imperative — Pharaoh commands them to go and keep going.
εὐλογήσατεblessAor Act Impv 2 Pl · εὐλογέωimperative (Pharaoh's personal petition: 'bless me also')→ ingressive aorist (perform the act of blessing for me)εὐλογέω: 'bless / speak well of / invoke blessing upon'; the same verb family (εὐλογία) used throughout Genesis for patriarchal blessings; Pharaoh's request for blessing from those he is expelling is an implicit acknowledgment of the LORD as the source of all blessing; it echoes Gen 12:3 where the LORD promised to bless those who bless Abraham.
δὲand / alsopostpositive particle (mild transition: adding the personal petition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κἀμέme also / even meAccusativeaccusative direct object of εὐλογήσατε (crasis: καὶ + ἐμέ)→ participial qualificationκἀμέ: crasis of καὶ ἐμέ; 'me also / even me'; the κἀμέ is the emotional centre of the verse — the powerful oppressor reduced to begging for a blessing from his liberated slaves; the word 'also' (κἀμέ rather than just με) may imply that Pharaoh sees himself as deserving of a blessing alongside Israel, or as the last residue of his shattered claim.
33
Καὶ κατεβιάζοντο οἱ Αἰγύπτιοι τὸν λαὸν σπουδῇ ἐκβαλεῖν αὐτοὺς ἐκ τῆς γῆς· εἶπαν γάρ· Πάντες ἡμεῖς ἀποθνήσκομεν.
And the Egyptians were pressing the people urgently to expel them from the land; for they said: 'We are all dying.'
Verse 33 provides the popular counterpart to Pharaoh's royal decree: while Pharaoh issues the formal release, the entire Egyptian people are already applying violent pressure to hasten Israel's departure. The imperfect κατεβιάζοντο ('were pressing / kept urging') marks an ongoing action — the pressure is sustained, not a single command. The infinitive ἐκβαλεῖν ('to expel') is notably strong — not merely 'to send away' but 'to throw out / drive out' — indicating panic rather than polite dismissal. The motive is stated directly in direct speech (εἶπαν γάρ): Πάντες ἡμεῖς ἀποθνήσκομεν — 'we are all dying' — a present tense suggesting an ongoing experience of death, not merely the fear of it; Egypt experiences the plagues as a progressive dying of the nation.
Word-by-word analysis· 16 words
κατεβιάζοντοwere pressing / were urging urgentlyImpf Mid Indic 3 Pl · καταβιάζομαιmain verb (the sustained popular pressure to expel Israel)→ progressive imperfect (ongoing, sustained action: the pressure continued until departure was complete)καταβιάζομαι: 'press hard / compel / use force against'; a strong compound verb — κατά + βιάζομαι; render: 'to press down upon with force'; the imperfect marks the continuous, urgent pressure of the entire Egyptian populace, distinguishing this from Pharaoh's formal command.
οἱtheNominativearticle with subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of κατεβιάζοντο (the whole Egyptian populace)→ participant prominenceΑἰγύπτιος: 'Egyptian'; the popular pressure parallels and reinforces Pharaoh's royal decree, giving the expulsion a total national character.
τὸνtheAccusativearticle with direct object→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνthe peopleAccusativeaccusative direct object of κατεβιάζοντο→ object specificationλαός: 'the people' = Israel; the contrast between the singular corporate 'people' of Israel and the plural 'Egyptians' underscores the confrontation of two nations.
σπουδῇin haste / with urgencyDativedative of manner (the manner of the expulsion: with urgency)→ sphere or referenceσπουδή: 'haste / urgency / eagerness'; renders Hebrew מְהֵרָה; the same root as μετὰ σπουδῆς in 12:11 (the Passover is to be eaten with haste); the parallelism is deliberate — the urgency commanded for Israel's departure from Egypt is matched by Egypt's urgency to expel them.
ἐκβαλεῖνto expel / to drive outAor Act Inf · ἐκβάλλωinfinitive of purpose (the purpose of the pressing: 'in order to expel them')→ ingressive aorist (the desired act of expulsion)ἐκβάλλω: 'throw out / expel / drive out'; a strong verb of forcible removal; in Matt 8:12 the sons of the kingdom are ἐκβληθήσονται — the same word applied to eschatological judgment; here the Egyptians use the same force to expel Israel as Pharaoh had previously used to retain them.
αὐτοὺςthemAccusativeaccusative direct object of ἐκβαλεῖν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐκβαλεῖν.
ἐκfrom / out ofpreposition + genitive (separation: 'from the land')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from the land').
τῆςtheGenitivearticle with noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆ: 'land'; ἐκ τῆς γῆς = 'from the land [of Egypt]'; the goal is complete territorial separation — Israel is to be removed from Egyptian soil entirely.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb of the explanatory clause (introducing the direct speech motivation)→ constative aorist (the stated reason for the expulsion)λέγω (aor. εἶπαν, Koine form): introduces the third invitation.
γάρfor / becausepostpositive explanatory conjunction (introducing the Egyptians' stated motive)→ discourse linkage or contrastγάρ: 'for / because'; introduces the causal explanation for the urgency; the direct speech that follows is the Egyptians' own confession of mortality.
Πάντεςall / all of usNominativeadjective functioning as subject-modifier (emphatic universality)→ participial qualificationπᾶς: 'all'; the emphatic universal — not 'some' or 'many' are dying, but 'all of us'; the self-description registers the total and progressive decimation Egypt is experiencing through the plagues.
ἡμεῖςweNominativesubject (emphatic pronoun: 'we ourselves')→ participant referenceἡμεῖς: meaning 'we'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic pronoun: 'we ourselves').
ἀποθνήσκομενwe are dyingPres Act Indic 1 Pl · ἀποθνήσκωmain verb of the direct speech (present tense: the dying is ongoing)→ progressive present (Egypt is in the ongoing process of dying — each plague has taken more life)ἀποθνήσκω: 'die / perish'; the present tense Πάντες ἡμεῖς ἀποθνήσκομεν ('we are all dying') is more vivid than 'we shall all die' or 'we have all died' — the Egyptians experience the plagues as a progressive death of the nation; the progressive present captures the horrifying reality that the dying has not yet ended.
34
Ἀνέλαβεν δὲ ὁ λαὸς τὸ σταῖς πρὸ τοῦ ζυμωθῆναι, τὰ φυράματα αὐτῶν ἐνδεδεμένα ἐν τοῖς ἱματίοις αὐτῶν ἐπὶ τῶν ὤμων αὐτῶν.
And the people took up their dough before it was leavened, their kneading-troughs bound in their cloaks upon their shoulders.
Verse 34 provides the material explanation for the unleavened bread: the dough was not leavened because Israel had to leave before it could rise, carrying the raw dough on their shoulders. The verb ἀνέλαβεν ('took up') mirrors ἀναλαβόντες of v.32 — Israel obeys Pharaoh's command immediately. The perfect participle ἐνδεδεμένα ('bound / wrapped') describes the kneading-troughs (φυράματα) as tied inside garments — a vivid detail of hurried travel. The triple αὐτῶν (their troughs, their garments, their shoulders) emphasizes the personal, bodily character of the departure: each person carries their own dough in their own clothes on their own body. This image becomes the material basis for the unleavened-bread legislation of vv.15–20 and for Paul's metaphor in 1 Cor 5:7–8.
Word-by-word analysis· 21 words
Ἀνέλαβενtook up / picked upAor Act Indic 3 Sg · ἀναλαμβάνωmain verb (Israel takes the dough in immediate obedience to the expulsion command)→ constative aorist (the completed act of picking up and departing)ἀναλαμβάνω: 'take up / take along / lift'; the same root as ἀναλαβόντες (v.32) — there Pharaoh commands Israel to take their flocks; here Israel takes their dough; the verb connotes gathering one's things for travel.
δὲand / nowpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςthe peopleNominativesubject of ἀνέλαβεν→ participant prominenceλαός: 'the people' = all Israel; the corporate action emphasizes that the haste of departure was a shared national experience, not individual improvisation.
τὸtheAccusativearticle with noun→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σταῖςdough / raw doughAccusativeaccusative direct object of ἀνέλαβεν→ object specificationσταΐς (also σταίς): 'dough'; a rare word in the LXX found specifically in this Exodus passage (vv.34, 39) and Num 15:20; the word denotes uncooked dough before baking; its unraised state is the material evidence of the departure's haste.
πρὸbeforepreposition + articular infinitive (temporal: 'before it could be leavened')→ spatial or relational framingπρό: 'before'; the temporal phrase πρὸ τοῦ ζυμωθῆναι captures the moment of hasty departure — the dough was taken before the normal rising time had elapsed.
τοῦ(articular infinitive marker)Genitivearticle governing the infinitive (genitive articular infinitive with πρό)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ζυμωθῆναιto be leavened / to riseAor Pass Inf · ζυμόωinfinitive with articular τοῦ (object of πρό: 'before its being leavened')→ ingressive aorist (the process of leavening was never initiated)ζυμόω: 'leaven / cause to rise with yeast'; the passive infinitive implies that the dough was not leavened because the leavening process (which requires time) could not occur; this becomes the aetiological explanation for the unleavened-bread legislation of vv.15–20.
τὰtheAccusativearticle with noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυράματαkneading-troughs / kneaded doughAccusativeaccusative subject of ἐνδεδεμένα (in a hanging accusative construction: 'their kneading-troughs, bound...')→ object specificationφύραμα: 'kneaded dough / kneading-trough'; from φυράω ('to mix / knead'); can denote either the mixed dough or the vessel in which it is kneaded; in Paul's paschal metaphor of 1 Cor 5:6–8 the φύραμα ('lump of dough') becomes the image of the whole church: 'purge out the old leaven so that you may be a new lump (φύραμα).'
αὐτῶνtheirGenitivegenitive of possession (first of three: 'their troughs')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (first of three: 'their troughs').
ἐνδεδεμέναbound / wrapped / tiedPerf Pass Ptcp Acc Pl Neut · ἐνδέωparticiple in predicate position modifying φυράματα (the troughs are described as wrapped)→ perfect stative (they are in the state of being bound — ready for travel)ἐνδέω: 'bind in / wrap up'; the perfect participle describes the state of preparedness — the troughs have been packed inside the garments; the detail is vivid: these are not vessels carried in carts but things wrapped in the people's own clothing.
ἐνin / withinpreposition + dative (the medium in which they are wrapped)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (the medium in which they are wrapped).
τοῖςtheDativearticle with noun→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱματίοιςgarments / cloaksDativedative object of ἐν (the garments in which the troughs are wrapped)→ sphere or referenceἱμάτιον: 'garment / cloak / outer robe'; renders Hebrew שִׂמְלֹתָם ('their garments'); the use of clothing as improvised luggage is a vivid image of the haste of departure.
αὐτῶνtheirGenitivegenitive of possession (second: 'their garments')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (second: 'their garments').
ἐπὶupon / onpreposition + genitive (position: on the shoulders)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position: on the shoulders).
τῶνtheGenitivearticle with noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὤμωνshouldersGenitivegenitive object of ἐπί (the body-part on which the bundles are carried)→ relational specificationὦμος: 'shoulder'; the image of carrying burdens on the shoulder is widespread in the OT for both physical and metaphorical weight; here it concretizes the departure — each Israelite personally carries their food supply on their body.
αὐτῶνtheirGenitivegenitive of possession (third: 'their shoulders' — completing the triple αὐτῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (third: 'their shoulders' — completing the triple αὐτῶν).
35
Οἱ δὲ υἱοὶ Ισραηλ ἐποίησαν καθὰ συνέταξεν αὐτοῖς Μωυσῆς, καὶ ᾔτησαν παρὰ τῶν Αἰγυπτίων σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν.
And the sons of Israel did as Moses had directed them, and they asked from the Egyptians silver vessels and gold vessels and clothing.
Verse 35 narrates Israel's obedience to the command of v.32 (Moses had told them to request Egypt's wealth, fulfilling the divine promise of 3:21–22 and 11:2–3). The verse is framed by the obedience formula καθὰ συνέταξεν αὐτοῖς Μωυσῆς, and its content — σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν ('silver vessels and gold vessels and clothing') — corresponds exactly to the list given in 11:2. The plundering of Egypt is one of the oldest typological readings of the Exodus: Augustine famously argued (De doctrina Christiana II.40) that Christian use of classical philosophy is like Israel's plundering of Egypt — taking back from the enemy what belongs properly to truth.
Word-by-word analysis· 19 words
ΟἱtheNominativearticle with subject→ noun-phrase markingΟἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive particle (mild transition: Israel's action follows)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοὶsonsNominativesubject of ἐποίησαν→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ — the covenant community.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
ἐποίησανdidAor Act Indic 3 Pl · ποιέωmain verb (the obedient execution of Moses' direction)→ constative aorist (completed act of obedience)ποιέω: 'do'; the obedience formula καθὰ συνέταξεν … ἐποίησαν echoes the pattern of v.28.
καθὰjust as / ascomparative conjunction (standard of compliance)→ discourse linkage or contrastκαθὰ: meaning 'just as'; conjunction or particle linking this unit with the surrounding discourse.
συνέταξενhad directed / ordered / arrangedAor Act Indic 3 Sg · συντάσσωverb of the comparison clause (Moses' prior directive)→ constative aorist (the completed prior command)συντάσσω: 'arrange / order / direct'; renders Hebrew כַּאֲשֶׁר צִוָּה; a somewhat stronger administrative term than ἐντέλλομαι — it suggests organized, arranged instruction; Moses had directed them specifically to request the wealth of Egypt (11:2).
αὐτοῖςto themDativedative of indirect object (Israel as recipients of Moses' directive)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Israel as recipients of Moses' directive).
ΜωυσῆςMosesNominativesubject of συνέταξεν→ participant prominenceΜωυσῆς: declinable proper noun; Moses as mediator of the divine command to request Egypt's wealth.
ᾔτησανthey asked / they requestedAor Act Indic 3 Pl · αἰτέωmain verb of the second clause (the specific act of requesting Egypt's wealth)→ constative aorist (the completed requests)αἰτέω: 'ask / request / petition'; the verb used for making an explicit request; the LXX prefers αἰτέω when the request is to a human authority; the parallel passage in 3:22 and 11:2 uses αἰτέω of the same command.
παρὰfrompreposition + genitive (source: 'from the Egyptians')→ spatial or relational framingπαρά: 'from / beside'; with genitive indicates the source from whom something is requested.
τῶνtheGenitivearticle with noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of παρά (the source of the requested goods)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive object of παρά (the source of the requested goods).
σκεύηvessels / utensils / implementsAccusativeaccusative direct object of ᾔτησαν (first category of plunder: silver vessels)→ object specificationσκεῦος: 'vessel / utensil / implement'; in the plural σκεύη can denote any household or cultic vessels; renders Hebrew כְּלֵי; the same items will later be used for the tabernacle furnishings — Israel's plunder of Egypt becomes the material for the sanctuary.
ἀργυρᾶsilver / of silverAccusativeaccusative adjective modifying σκεύη→ object specificationἀργύρεος / ἀργυρᾶ: 'silver / made of silver'; renders Hebrew כֶּסֶף; silver vessels = items of significant material and monetary value.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χρυσᾶgold / of goldAccusativeaccusative adjective (second category: gold vessels)→ object specificationχρύσεος / χρυσᾶ: 'golden / made of gold'; renders Hebrew זָהָב; the gold and silver will reappear in the list of materials for the tabernacle (35:5–9).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἱματισμόνclothing / garmentsAccusativeaccusative direct object of ᾔτησαν (third category: clothing)→ object specificationἱματισμός: 'clothing / wardrobe / raiment'; renders Hebrew שִׂמְלֹת; in the NT ἱματισμός is used for Christ's garments in the crucifixion narrative (Luke 23:34; John 19:24 LXX Ps 21:19); the triple list (silver, gold, clothing) is the standard inventory of wealth in the ancient Near East.
36
Καὶ κύριος ἔδωκεν τὴν χάριν τῷ λαῷ αὐτοῦ ἐναντίον τῶν Αἰγυπτίων, καὶ ἔχρησαν αὐτοῖς· καὶ ἐσκύλευσαν τοὺς Αἰγυπτίους.
And the LORD gave grace to his people in the eyes of the Egyptians, and they granted them what they asked; and they plundered the Egyptians.
Verse 36 fulfils the divine promises of 3:21–22 and 11:2–3 (the LORD would give Israel favour in Egypt's eyes). The theological structure is precise: it is the LORD who gives the χάριν ('grace / favour') — the human outcome (ἔχρησαν, 'they granted') is the result of divine action. The word χάρις here does not yet carry its NT theological freight as 'saving grace' but does designate the undeserved divine favour that makes possible what would otherwise be impossible — Israel asking for and receiving the wealth of the nation that enslaved them. The verb ἐσκύλευσαν ('they plundered / they stripped') is militaristic — σκυλεύω means to strip spoil from the defeated in battle; the LXX's use here applies a battle-victory vocabulary to Israel's peaceful request, framing the event as a divine military victory over Egypt.
Word-by-word analysis· 15 words
κύριοςLORDNominativesubject of ἔδωκεν (the LORD as the active agent of Israel's favour)→ participant prominenceκύριος: the Tetragrammaton; the LORD's active giving of χάρις foregrounds divine causation — the Egyptians' generosity is not spontaneous but divinely induced.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the LORD's gift of grace to Israel before Egypt)→ constative aorist (the completed act of divine bestowal of favour)δίδωμι: 'give'; the LORD gives the χάριν — the grace is not intrinsic to Israel but given by the LORD; this is a key LXX pattern for understanding divine favour as gift rather than human achievement.
τὴνtheAccusativearticle with noun→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χάρινgrace / favourAccusativeaccusative direct object of ἔδωκεν→ object specificationχάρις: 'grace / favour / goodwill'; renders Hebrew חֵן; in this OT context χάρις means the favour that causes others to treat you generously; it is not yet the NT technical term for saving grace, but the same word in LXX usage prepares the conceptual ground for it; Luke 2:52 uses the same construction (χάρις παρὰ θεῷ καὶ ἀνθρώποις) for Jesus, echoing OT favour-formulas.
τῷto theDativearticle with dative noun→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative of indirect object (Israel as recipient of the divine favour)→ sphere or referenceλαός: 'the people'; the phrase τῷ λαῷ αὐτοῦ ('his people') is a covenant formula — the LORD's possessive αὐτοῦ marks this as a covenantal action for the people who belong to him.
αὐτοῦhisGenitivegenitive of possession (the LORD's own people)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's own people).
ἐναντίονin the eyes of / before / in front ofpreposition + genitive (perspective: the favour is visible from Egypt's vantage point)→ spatial or relational framingἐναντίον: 'before / in the presence of / in the sight of'; renders Hebrew לִפְנֵי / בְּעֵינֵי; the favour manifests 'before the Egyptians' — it is a publicly visible disposition of Egypt toward Israel.
τῶνtheGenitivearticle with noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of ἐναντίον→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive object of ἐναντίον.
ἔχρησανthey lent / they granted / they gaveAor Act Indic 3 Pl · χράωmain verb (the Egyptians grant Israel's requests)→ constative aorist (the completed act of Egyptian generosity, induced by divine favour)χράω: 'lend / give use of / grant'; renders Hebrew וַיַּשְׁאִילוּם ('they lent to them'); the verb implies that what Egypt gave was 'on loan' — a bitter irony, since they will never be repaid; the LXX's choice of χράω preserves a nuance of transactional lending that God himself overrides by making the loan a permanent gift.
αὐτοῖςto themDativedative of indirect object (Israel as recipients of Egypt's granted goods)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Israel as recipients of Egypt's granted goods).
ἐσκύλευσανthey plundered / they stripped (of spoil)Aor Act Indic 3 Pl · σκυλεύωmain verb (the summary statement: Israel plunders Egypt)→ constative aorist (the completed act of plundering)σκυλεύω: 'strip spoil / plunder / despoil'; a military term for stripping a defeated enemy of their weapons and valuables after battle; renders Hebrew וַיְנַצְּלוּ ('they stripped / they plundered'); the LXX's choice of σκυλεύω applies battle-victory vocabulary to Israel's peaceful requesting, framing the Exodus as a divine military victory (cf. Gen 15:14: 'afterward they shall come out with great possessions').
τοὺςtheAccusativearticle with direct object→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίουςEgyptiansAccusativeaccusative direct object of ἐσκύλευσαν (the object of the plundering)→ object specificationΑἰγυπτίους: meaning 'Egyptians'; it serves as accusative direct object of ἐσκύλευσαν (the object of the plundering).
37
Ἀπάραντες δὲ οἱ υἱοὶ Ισραηλ ἐκ Ραμεσση εἰς Σοκχωθ εἰς ἑξακοσίας χιλιάδας πεζῶν οἱ ἄνδρες, πλὴν τῆς ἀποσκευῆς.
And the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides the baggage-train.
Verse 37 is the chapter's first geographical and numerical statement, anchoring the Exodus in verifiable history. The departure point is Ραμεσση (Rameses) — the store-city built by Israelite slave labour (1:11 LXX: Ραμεσση); the destination is Σοκχωθ (Succoth, Hebrew סֻכּוֹת = 'shelters/booths'), the first encampment. The number ἑξακοσίας χιλιάδας πεζῶν οἱ ἄνδρες ('six hundred thousand men on foot') has generated enormous scholarly discussion; the LXX faithfully preserves the MT figure (Num 1:46 similarly gives 603,550 males for the census). The phrase πλὴν τῆς ἀποσκευῆς ('besides the baggage-train / the dependants') acknowledges women, children, elderly, and goods as an uncounted supplement, implying a far larger total company.
Word-by-word analysis· 18 words
Ἀπάραντεςhaving set out / departingAor Act Ptcp Nom Pl Masc · ἀπαίρωattendant-circumstance participle (the departure precedes the enumeration)→ ingressive aorist (the start of the march)ἀπαίρω: 'set out / depart / move camp'; a military–itinerary term used in travel narratives; the LXX uses ἀπαίρω / ἀπᾶραι throughout Numbers for the Israelite camp movements; the participle gives the departure a formal, march-like character.
δὲand / nowpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle with subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of the participial phrase and implied main verb→ participant prominenceυἱοὶ: meaning 'sons'; it serves as subject of the participial phrase and implied main verb.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
ἐκfrom / out ofpreposition + genitive (departure point)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (departure point).
ΡαμεσσηRamesesGenitiveindeclinable proper noun (genitive of source: the departure point)→ participant identificationΡαμεσση: LXX transliteration of Hebrew רַעְמְסֵס (Rameses / Raamses); the store-city built by Israelite slave labour (1:11); the city was in the eastern Nile delta; named for Ramesses II in the Egyptian records.
εἰςto / towardpreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
ΣοκχωθSuccothAccusativeindeclinable proper noun (accusative destination after εἰς)→ participant identificationΣοκχωθ: LXX transliteration of Hebrew סֻכּוֹת ('shelters / booths'); the first encampment after Egypt; traditionally identified with Tell el-Maskhuta or a nearby site in the Wadi Tumilat; the name's meaning ('booths') may connect to the later Feast of Tabernacles.
εἰςabout / to the number ofpreposition + accusative (numerical approximation: 'amounting to about')→ spatial or relational framingεἰς: when followed by a numeral, εἰς functions as an approximating preposition: 'to the number of about X.'
ἑξακοσίαςsix hundredAccusativenumeral in accusative (modifying χιλιάδας)→ object specificationἑξακόσιοι: 'six hundred'; renders Hebrew שֵׁשׁ-מֵאוֹת; the LXX preserves the MT figure exactly.
χιλιάδαςthousandsAccusativeaccusative noun (the unit of counting: 'six hundred thousands')→ object specificationχιλιάς: 'thousand / a thousand unit'; ἑξακοσίας χιλιάδας = 600,000; the same figure appears in Num 11:21; the number has been interpreted literally, symbolically (600 as a round military figure), and as a tribal census unit rather than individual count.
πεζῶνon foot / infantryGenitivepartitive genitive (those counted: 'six hundred thousand of those on foot')→ relational specificationπεζός: 'on foot / infantry'; renders Hebrew רַגְלִי ('on foot'); the specification distinguishes the walking infantry from mounted troops or chariot forces; the LXX uses πεζός in military contexts throughout.
οἱtheNominativearticle with appositional noun→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδρεςmenNominativeappositional noun (specifying the gender: adult males only are counted)→ participant prominenceἀνήρ: 'man / adult male'; renders Hebrew הַגְּבָרִים; the census counts only adult fighting-age males — women, children, and elderly are part of the πλὴν τῆς ἀποσκευῆς.
πλὴνbesides / except / apart fromexceptional conjunction + genitive (the uncounted remainder)→ discourse linkage or contrastπλήν: 'besides / apart from / except'; introduces what is excluded from the count; the total company is thus the 600,000 men plus the ἀποσκευή.
τῆςtheGenitivearticle with noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποσκευῆςbaggage / dependants / non-combatantsGenitivegenitive object of πλήν (the uncounted element: women, children, goods)→ relational specificationἀποσκευή: 'baggage / luggage / non-combatant population'; renders Hebrew הַטַּף ('the little ones / dependants'); the term covers everything not included in the male infantry count — women, children, the elderly, servants, and the material goods; together with the 600,000 men and the ἐπίμικτος πολύς of v.38, the total company leaving Egypt was vast.
38
Καὶ ἐπίμικτος πολὺς συνανέβη αὐτοῖς, καὶ πρόβατα καὶ βόες καὶ κτήνη πολλὰ σφόδρα.
And a great mixed multitude went up with them, and sheep and cattle and very many animals.
Verse 38 adds two groups to the exodus column: the ἐπίμικτος πολύς ('great mixed multitude') and the animal wealth. The ἐπίμικτος is a rare word, appearing in the LXX almost exclusively here and in Neh 13:3; it renders Hebrew עֵרֶב רַב ('mixed rabble / mixed multitude') and denotes non-Israelites who attached themselves to the exodus — slaves, refugees, or Egyptians who chose to leave with Israel. Their presence in the text is theologically ambiguous: the mixed multitude will reappear in Num 11:4 as the complainers who cause the quail episode, and yet they represent the first wave of Gentile inclusion in Israel's salvation. The livestock list (πρόβατα … βόες … κτήνη) fulfils Pharaoh's grant of v.32 and echoes Moses' demand in 10:26 ('not a hoof shall be left').
Word-by-word analysis· 9 words
ἐπίμικτοςmixed multitude / mixed groupNominativesubject of συνανέβη→ participant prominenceἐπίμικτος: 'mixed / intermingled'; from ἐπί + μίγνυμι ('mix in with'); a rare word in the LXX; renders Hebrew עֵרֶב רַב ('mixed rabble / mixed multitude'); denotes non-Israelites of various ethnic backgrounds who attached themselves to the exodus community — the first wave of Gentile inclusion; in Neh 13:3 the same term is used to describe those expelled from the post-exilic community.
πολὺςgreat / large / manyNominativepredicate adjective or attributive adjective modifying ἐπίμικτος→ participant prominenceπολύς: 'many / much / great'; the size of the mixed multitude is emphasized — it was a substantial group, not a negligible fringe.
συνανέβηwent up with / ascended withAor Act Indic 3 Sg · συναναβαίνωmain verb (the mixed multitude going up with Israel)→ constative aorist (the completed act of joining the exodus march)συναναβαίνω: 'go up together with / ascend with'; compound of σύν + ἀνά + βαίνω; the ἀνά suggests upward movement — the Exodus is consistently described as 'going up' (ἀναβαίνω) from Egypt, which was literally lower (in the Nile delta) than Canaan; the σύν emphasizes the joining of the mixed multitude to Israel's company.
αὐτοῖςwith themDativedative of accompaniment (the mixed multitude went up with Israel)→ participant reference or interestαὐτοῖς: meaning 'with them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of accompaniment (the mixed multitude went up with Israel).
πρόβαταsheep / flocksNominativesubject (first element of the animal inventory that went with them)→ participant prominenceπρόβατον: 'sheep / small livestock'; the animals Pharaoh released in v.32 now appear in the departure list.
βόεςcattle / oxenNominativesubject (second element: large livestock)→ participant prominenceβοῦς: 'ox / cattle'; together with πρόβατα forms the complete pastoral wealth of Israel — the animals Moses had insisted on bringing (10:26).
κτήνηbeasts / animalsNominativesubject (third element: other animals generally)→ participant prominenceκτῆνος: 'beast / animal / cattle'; in the context of the exodus the term covers all other livestock and working animals — donkeys, camels, horses — beyond sheep and cattle.
πολλὰmany / very manyNominativeadjective modifying κτήνη→ participant prominenceπολλὰ: meaning 'many'; it serves as adjective modifying κτήνη.
σφόδραvery / exceedinglyadverb intensifying πολλά (the animals were 'very many indeed')→ clausal contributionσφόδρα: 'very / exceedingly / greatly'; renders Hebrew מְאֹד; the intensification emphasizes the vast scale of animal wealth Israel carried out of Egypt — Moses' demand that 'not a hoof shall remain' (10:26) was fully satisfied.
39
Καὶ ἔπεψαν τὸ σταῖς, ὃ ἐξήνεγκαν ἐξ Αἰγύπτου, ἐγκρυφίας ἀζύμους· οὐ γὰρ ἐζυμώθη, ὅτι ἐξέβαλον αὐτοὺς οἱ Αἰγύπτιοι καὶ οὐκ ἠδυνήθησαν ἐπιμεῖναι, οὐδὲ ἐπισιτισμὸν ἐποίησαν ἑαυτοῖς εἰς τὴν ὁδόν.
And they baked the dough that they had brought out of Egypt as unleavened ash-cakes; for it had not been leavened, because the Egyptians had expelled them and they were not able to remain, nor had they prepared provisions for themselves for the journey.
Verse 39 is the aetiological explanation for the unleavened bread, connecting the hasty departure of vv.33–34 to the legislation of vv.15–20. The dough carried out in v.34 (ἀνέλαβεν τὸ σταῖς πρὸ τοῦ ζυμωθῆναι) is now baked as ἐγκρυφίας ἀζύμους ('unleavened ash-cakes' — bread baked directly in the ashes of a fire). The explanation is given in three nested clauses: (1) it was not leavened (οὐ γὰρ ἐζυμώθη), (2) because Egypt had expelled them too fast to wait (ὅτι ἐξέβαλον … οὐκ ἠδυνήθησαν ἐπιμεῖναι), (3) and they had not prepared provisions (οὐδὲ ἐπισιτισμὸν ἐποίησαν). The word ἐγκρυφίας ('buried in the ashes') is a rare term — the only other LXX occurrence is Gen 18:6 (Sarah's ash-cakes for the three visitors at Mamre), a suggestive echo connecting the Passover bread to the bread of Abraham's hospitality.
Word-by-word analysis· 22 words
ἔπεψανthey bakedAor Act Indic 3 Pl · πέσσωmain verb (the baking of the dough at the first encampment)→ constative aorist (the completed act of baking)πέσσω: 'bake / cook / ripen'; used of baking bread; the aorist marks the completed baking at Succoth before continuing the march.
τὸtheAccusativearticle with noun→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σταῖςdoughAccusativeaccusative direct object of ἔπεψαν→ object specificationσταΐς: 'dough'; the same word as in v.34 (τὸ σταῖς) — the relative clause ὃ ἐξήνεγκαν ἐξ Αἰγύπτου confirms this is the identical dough carried out in v.34; the narrative coheres around this single lump of dough.
ὃwhichAccusativerelative pronoun (object of ἐξήνεγκαν, antecedent τὸ σταῖς)→ participant referenceὃ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (object of ἐξήνεγκαν, antecedent τὸ σταῖς).
ἐξήνεγκανthey brought out / carried outAor Act Indic 3 Pl · ἐξφέρωverb of the relative clause (the bringing out of Egypt)→ constative aorist (the completed carrying-out from Egypt)ἐκφέρω: 'carry out / bring out'; the dough was physically carried out of Egypt — the material embodiment of the hasty departure.
ἐξout of / frompreposition + genitive (origin: 'from Egypt')→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (origin: 'from Egypt').
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (indeclinable toponym)→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as genitive object of ἐξ (indeclinable toponym).
ἐγκρυφίαςash-cakes / cakes buried in ashesAccusativeaccusative object / result accusative (the form in which the dough was baked)→ object specificationἐγκρυφίας: 'ash-cakes / cakes baked in embers'; from ἐγκρύπτω ('hide in'); denotes bread baked directly in hot ashes; this rare word occurs elsewhere in the LXX only at Gen 18:6 (Sarah's cakes for the three visitors at Mamre) — a suggestive echo linking the Passover bread to the hospitality of Abraham.
ἀζύμουςunleavenedAccusativeaccusative adjective modifying ἐγκρυφίας (the defining characteristic: unleavened)→ object specificationἄζυμος: 'unleavened / without yeast'; the key term of vv.15–20 now appears as the description of the actual bread eaten on the night of departure; the aetiological loop is complete — the legislation of vv.15–20 is here grounded in the historical necessity of vv.33–34.
ἐζυμώθηit was leavened / it had risenAor Pass Indic 3 Sg · ζυμόωmain verb of the γάρ clause (the explanation: the dough was not leavened)→ constative aorist (the action that did not happen: the leavening process never occurred)ζυμόω: 'leaven / cause to rise'; the passive aorist negated (οὐ … ἐζυμώθη) states the fact that the dough never underwent the leavening process — a historical explanation for why the first Passover bread was unleavened.
ἐξέβαλονhad expelled / had driven outAor Act Indic 3 Pl · ἐκβάλλωmain verb of the ὅτι clause (the cause of the haste: Egypt drove them out)→ constative aorist (Egypt's completed act of expulsion)ἐκβάλλω: 'expel / throw out'; the same verb as in v.33 (ἐκβαλεῖν) — the repeated ἐκβάλλω connecting v.33 (Egyptians press to expel) and v.39 (because they expelled them) forms a narrative inclusion for the departure sequence.
αὐτοὺςthemAccusativeaccusative direct object of ἐξέβαλον→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐξέβαλον.
οἱtheNominativearticle with subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of ἐξέβαλον→ participant prominenceΑἰγύπτιοι: meaning 'Egyptians'; it serves as subject of ἐξέβαλον.
ἠδυνήθησανthey were ableAor Pass Indic 3 Pl · δύναμαιmain verb negated (Israel could not stay — the possibility was foreclosed)→ constative aorist (the completed foreclosure of the possibility of remaining)δύναμαι: 'be able / have power'; the aorist passive ἠδυνήθησαν is effectively a deponent aorist passive; the negation οὐκ ἠδυνήθησαν ἐπιμεῖναι underscores that remaining was not a choice — it was physically impossible given the Egyptian pressure.
ἐπιμεῖναιto remain / to stayAor Act Inf · ἐπιμένωcomplementary infinitive (what they could not do: remain)→ ingressive aorist (the remaining was never begun)ἐπιμένω: 'remain / stay on / continue'; in NT usage ἐπιμένω often carries the sense of persisting in a state (Rom 6:1; 11:22; Phil 1:24); here it simply means remaining long enough for the bread to rise.
ἐπισιτισμὸνprovisions / food for the journeyAccusativeaccusative direct object of ἐποίησαν→ object specificationἐπισιτισμός: 'provision / supply of food / victuals for a journey'; a military logistical term; renders Hebrew צֵדָה ('provisions for a journey'); the word occurs in Josh 9:5, 14 of the Gibeonites' stale provisions; the lack of ἐπισιτισμός will become the context for the manna narrative of Exod 16.
ἐποίησανthey had made / preparedAor Act Indic 3 Pl · ποιέωmain verb negated (they had not prepared provisions)→ constative aorist (the preparation that was never done)ποιέω: 'do / make'; renders עָשָׂה; the aorist summarizes the Philistines' treatment of Saul's body in vv. 9–10, which the Jabeshites now hear of and resolve to redress.
ἑαυτοῖςfor themselvesDativedative of advantage (reflexive: 'for their own use')→ participial qualificationἑαυτοῖς: meaning 'for themselves'; it contributes descriptive or attendant verbal force; here it functions as dative of advantage (reflexive: 'for their own use').
εἰςforpreposition + accusative (purpose: 'for the journey')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for the journey').
τὴνtheAccusativearticle with noun→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδόνjourney / way / roadAccusativeaccusative object of εἰς (the journey ahead)→ object specificationὁδός: 'road / way / journey'; renders Hebrew הַדֶּרֶךְ; the word often carries theological weight in LXX and NT — 'the way' of the Exodus becomes a paradigm for the NT concept of 'the Way' (ἡ ὁδός) as a designation for the Christian movement (Acts 9:2; 19:9, 23).
40
Ἡ δὲ κατοίκησις τῶν υἱῶν Ισραηλ, ἣν κατῴκησαν ἐν γῇ Αἰγύπτου καὶ ἐν γῇ Χανααν, ἔτη τετρακόσια τριάκοντα.
Now the sojourning of the sons of Israel, which they sojourned in the land of Egypt and in the land of Canaan, was four hundred and thirty years.
This verse is one of the most consequential text-critical divergences between the LXX and the MT in the entire Pentateuch. The MT of Exod 12:40 reads: 'And the sojourning of the sons of Israel, which they sojourned in Egypt, was 430 years.' The LXX adds καὶ ἐν γῇ Χανααν — 'and in the land of Canaan' — so that the 430 years cover not only the Egyptian period but also the patriarchal sojourn beginning with Abraham's arrival in Canaan. The Samaritan Pentateuch shares this plus. The chronological consequence is enormous: under the LXX reading the 430 years begin with Abraham's call and entry into Canaan (Gen 12), so that the actual period of Egyptian enslavement is only a portion of the 430 years (roughly 215 years, per Josephus, Ant. 2.15.2). Under the MT reading alone, the 430 years would all be in Egypt. Paul's argument in Galatians 3:17 — 'the law, which came 430 years afterward, does not annul the covenant previously ratified by God, so as to make the promise void' — presupposes the LXX chronology: the 430 years are reckoned from the promise to Abraham, and the Sinai law comes 430 years later; if the 430 years were only spent in Egypt, the promise would have to be found in Egyptian bondage rather than in Abraham's call. The LXX plus thus provides the arithmetical grounding for one of Paul's central arguments in Galatians, and it is the LXX that Paul cites. The repetition of κατοίκησις / κατῴκησαν (cognate accusative: 'the sojourning which they sojourned') is a Hebraism (גֵּרוּת אֲשֶׁר גָּרוּ) emphasizing the quality and completeness of the sojourn.
Word-by-word analysis· 18 words
ἩtheNominativearticle with subject noun→ noun-phrase markingἩ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnow / andpostpositive particle (resumptive: stepping back to the chronological perspective)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
κατοίκησιςsojourning / dwelling / residenceNominativesubject of the verbless clause (the 430-year period)→ participant prominenceκατοίκησις: 'dwelling / residence / sojourning'; renders Hebrew מוֹשַׁב ('dwelling / residence'); a noun of action from κατοικέω ('dwell / inhabit'); used for an extended period of residence that is not permanent settlement; the cognate verb κατῴκησαν in the same verse creates a Hebrew-style cognate accusative construction.
τῶνtheGenitivearticle with genitive noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession (whose sojourning this was)→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of possession (whose sojourning this was).
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable proper noun).
ἣνwhichAccusativerelative pronoun (cognate accusative object of κατῴκησαν, antecedent κατοίκησις — 'the sojourning which they sojourned')→ participant referenceἥ: the cognate accusative construction (κατοίκησις … ἣν κατῴκησαν) is a direct calque of the Hebrew cognate construction; it creates a rhetorical emphasis on the character and totality of the sojourn.
κατῴκησανthey sojourned / they dweltAor Act Indic 3 Pl · κατοικέωverb of the relative clause (the sojourning described)→ constative aorist (the completed period of sojourning viewed as a whole)κατοικέω: 'dwell / inhabit / sojourn'; the same root as κατοίκησις; together they form the cognate structure; the aorist views the entire 430-year period as a completed unit.
ἐνinpreposition + dative (locative: first location of the sojourn)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: first location of the sojourn).
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
Αἰγύπτουof EgyptGenitivegenitive of apposition (indeclinable toponym: in the land of Egypt)→ participant identificationΑἴγυπτος: the Egyptian phase of the sojourn; the MT text ends here — what follows is the LXX plus.
καὶandcoordinating conjunction (extending the sojourn to include Canaan — the LXX plus)→ discourse linkage or contrastκαί: this καὶ introduces the LXX's distinctive addition; absent from the MT of 12:40; its presence extends the 430 years backward to include the patriarchal period in Canaan.
ἐνinpreposition + dative (locative: second location — the LXX addition)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: second location — the LXX addition).
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
ΧαναανCanaanGenitivegenitive of apposition (indeclinable toponym: the LXX plus — in the land of Canaan)→ participant identificationΧαναάν: indeclinable LXX transliteration of Hebrew כְּנַעַן; the land of Canaan, where Abraham, Isaac, and Jacob sojourned before the descent into Egypt; the LXX's inclusion of καὶ ἐν γῇ Χανααν extends the 430-year clock back to Abraham's entry into Canaan (Gen 12:5), so that the 430 years run from Abraham's call to the Exodus. This is the reading presupposed by Paul in Gal 3:17: 'the law, which came 430 years afterward [after the promise to Abraham], does not annul the covenant' — Paul's argument requires that the 430 years run from the Abrahamic promise, not from Jacob's descent into Egypt; the LXX provides exactly this chronology. The Samaritan Pentateuch (SP) also contains this plus, suggesting it may reflect an ancient variant tradition or a deliberate harmonization with the Abrahamic chronology of Genesis.
ἔτηyearsNominativepredicate nominative (verbless clause: 'the sojourning was 430 years')→ participant prominenceἔτος: 'year'; the predicate nominative ἔτη τετρακόσια τριάκοντα gives the duration of the entire sojourn as a verbless copular clause.
τετρακόσιαfour hundredNominativenumeral modifying ἔτη→ participant prominenceτετρακόσιοι: 'four hundred'; renders Hebrew אַרְבַּע מֵאוֹת; the Gen 15:13 prophecy gave 400 years as a round number for the sojourn; 430 is the precise figure.
τριάκονταthirtyNominativenumeral completing the total (430 years)→ measure or countτριάκοντα: 'thirty'; the 430-year total (400 + 30) is precise; under the LXX chronology this runs from Abraham's entry into Canaan to the Exodus; under the MT it covers only the Egyptian stay, though many ancient interpreters considered the 430 MT years to include the total from Jacob's descent.
41
Καὶ ἐγένετο μετὰ τὰ τετρακόσια τριάκοντα ἔτη, ἐξῆλθεν πᾶσα ἡ δύναμις κυρίου ἐκ γῆς Αἰγύπτου νυκτός.
And it came to pass after the four hundred and thirty years that all the host of the LORD went out from the land of Egypt at night.
Verse 41 is the chronological fulfilment of v.40: after the 430 years had elapsed, the exit occurs precisely on the appointed day. The phrase μετὰ τὰ τετρακόσια τριάκοντα ἔτη ('after the 430 years') treats the period as a completed, divinely-measured time; the Exodus is not premature or late but on schedule. The designation of Israel as πᾶσα ἡ δύναμις κυρίου ('all the host of the LORD') is remarkable: Israel is not merely 'the people of the LORD' (λαὸς κυρίου) but his δύναμις — his 'force / host / army.' In military usage δύναμις means an army or force; the LXX applies military vocabulary to the Exodus, framing it as the LORD's army marching out of the enemy territory. The word σύν δυνάμει αὐτῶν in v.51 will echo this phrase at the chapter's close.
Word-by-word analysis· 15 words
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (framing formula: 'and it came to pass after...')→ constative aorist (the completed fulfilment of the chronological period)γίνομαι: the formula Καὶ ἐγένετο μετά calques וַיְהִי מִקֵּץ — the standard biblical formula for the arrival of a predetermined moment (cf. Gen 15:13–14 where the 400-year sojourn ends with the Exodus).
μετὰafterpreposition + accusative (temporal: 'after the 430 years')→ spatial or relational framingμετά: 'after / with'; with the accusative, temporal: after the 430-year period had elapsed; the preposition marks the Exodus as the event that terminates the defined sojourn period.
τὰtheAccusativearticle with noun→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
τετρακόσιαfour hundredAccusativenumeral→ object specificationτετρακόσια: meaning 'four hundred'; it serves as numeral.
τριάκονταthirtyAccusativenumeral completing the 430→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
ἔτηyearsAccusativeaccusative object of μετά (the completed period)→ object specificationἔτος: 'year'; the 430 years of v.40 are here treated as the elapsed span after which the Exodus occurs — a precisely timed divine fulfilment.
ἐξῆλθενwent out / departedAor Act Indic 3 Sg · ἐξέρχομαιmain verb (the actual exit of Israel from Egypt)→ constative aorist (the single, completed, decisive act of departure)ἐξέρχομαι: 'go out / exit / depart'; the Exodus verb par excellence; here in the aorist the entire Exodus is summarized in a single verbal action; the singular ἐξῆλθεν with the collective subject πᾶσα ἡ δύναμις treats Israel's departure as one unified event.
πᾶσαall / the entireNominativeadjective modifying ἡ δύναμις (emphasis on totality: all the host, without exception)→ participial qualificationπᾶσα: meaning 'all'; it contributes descriptive or attendant verbal force; here it functions as adjective modifying ἡ δύναμις (emphasis on totality: all the host, without exception).
ἡtheNominativearticle with noun→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύναμιςhost / force / army / powerNominativesubject of ἐξῆλθεν (Israel as the LORD's host / army)→ participant prominenceδύναμις: 'power / force / host / army'; renders Hebrew צְבָא ('host / army'); πᾶσα ἡ δύναμις κυρίου = 'all the host / army of the LORD'; the military designation of Israel as the LORD's δύναμις frames the Exodus as the LORD's army marching out of conquered territory; the same word recurs as σὺν δυνάμει αὐτῶν in v.51, creating a structural inclusion for the chapter's close.
κυρίουof the LORDGenitivegenitive of possession (the host belongs to the LORD)→ relational specificationκύριος: the Tetragrammaton; the possessive marks Israel as the LORD's own army — their departure is therefore his military act.
ἐκfrom / out ofpreposition + genitive (separation: 'from the land of Egypt')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from the land of Egypt').
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτουof EgyptGenitivegenitive of apposition (indeclinable toponym)→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable toponym).
νυκτόςat night / by nightGenitivegenitive of time (temporal: the Exodus occurs under cover of night)→ relational specificationνύξ: 'night'; the sixth and final nocturnal marker in the chapter (vv.29, 30, 31, 37 journey implied, 42, 51); the night of Passover is uniquely the night — the night of the LORD (v.42: νὺξ προφυλακὴ κυρίῳ).
42
νὺξ προφυλακὴ κυρίῳ ὅπως ἐξαγάγῃ αὐτοὺς ἐκ γῆς Αἰγύπτου· αὕτη ἡ νὺξ αὕτη προφυλακὴ κυρίῳ, ὥστε πᾶσιν τοῖς υἱοῖς Ισραηλ εἰς τὰς γενεὰς αὐτῶν.
It was a night of vigil-watching to the LORD to bring them out of the land of Egypt; this very night is a vigil-watching to the LORD for all the sons of Israel throughout their generations.
Verse 42 is a lyrical theological declaration about the character of the Passover night, breaking the narrative flow to make a timeless statement. The word προφυλακή ('vigil of watching / night-watch') is rare in the LXX — rendering Hebrew שִׁמֻּרִים ('a night of vigil-watching'), it designates both the LORD's watchful care over Israel on that first night and Israel's obligation to keep the same watch in every subsequent generation. The double declaration — 'this is a night of watching to the LORD … [and] to all the sons of Israel throughout their generations' — moves from original event to perpetual observance: the LORD's vigil that night is to be mirrored by Israel's own vigil in every Passover celebration. The verse closes Section E of the chapter's outline (vv.37–42) with a liturgical reflection that ensures the historical Exodus is never merely past but always present in the ritual.
Word-by-word analysis· 24 words
νὺξnightNominativesubject of the verbless declaration→ participant prominenceνύξ: 'night'; the anarthrous νύξ ('a night' rather than 'the night') introduces the qualitative characterization — the Passover night is by nature a night of vigil-watching; the definite pronoun αὕτη ἡ νὺξ in the second clause picks up the specific historical night.
προφυλακὴvigil-watching / night-watch / watchfulnessNominativepredicate nominative (verbless: 'it is a night of watching')→ participant prominenceπροφυλακή: 'vigil / night-watch / advance guard'; from προ + φυλάσσω ('guard in advance'); renders Hebrew שִׁמֻּרִים ('a night of vigil-keeping'); a military term for the watch kept before dawn; here applied to the LORD's own watchful activity on behalf of Israel and to Israel's liturgical vigil in every generation. The word is rare — appearing in this verse (twice) and in a few military contexts in Maccabees.
κυρίῳto the LORD / for the LORDDativedative of interest (the vigil-watching is rendered to/for the LORD)→ sphere or referenceκύριος: the dative κυρίῳ marks the Passover night as dedicated to the LORD — it is his night, his vigil, his redemptive action.
ὅπωςso that / in order thatpurpose conjunction (expressing the purpose of the divine vigil)→ discourse linkage or contrastὅπως: 'so that / in order that'; introduces the divine purpose clause — the LORD kept vigil in order to bring Israel out; the purpose of the vigil is the Exodus itself.
ἐξαγάγῃhe might bring out / lead outAor Act Subj 3 Sg · ἐξάγωsubjunctive verb of the purpose clause (the purpose of the LORD's vigil)→ ingressive aorist (the bringing-out is the decisive act the vigil achieves)ἐξάγω: 'lead out / bring out'; the technical Exodus verb; in later Pentateuchal formulas the Exodus is summarized as 'the LORD who brought you out (ἐξαγαγών / ἐξήγαγεν) of Egypt' (cf. Deut 6:12; Josh 24:17); the purpose clause here grounds the entire Passover vigil in this leading-out.
αὐτοὺςthemAccusativeaccusative direct object of ἐξαγάγῃ→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐξαγάγῃ.
ἐκfrom / out ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
ΑἰγύπτουEgyptGenitivegenitive of apposition (indeclinable toponym)→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable toponym).
αὕτηthis (very)Nominativedemonstrative adjective modifying ἡ νύξ (anaphoric: 'this very night')→ participant referenceαὕτη: 'this'; repeated (αὕτη ἡ νὺξ αὕτη) for emphasis — 'this very night, yes this one'; the double demonstrative is a Hebraism underscoring the identity of the night being commemorated with the original Passover night.
ἡtheNominativearticle with noun→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
νὺξnightNominativesubject of the second verbless declaration→ participant prominenceνὺξ: meaning 'night'; it serves as subject of the second verbless declaration.
αὕτηthisNominativedemonstrative (repeated: double demonstrative for emphasis)→ participant referenceαὕτη: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (repeated: double demonstrative for emphasis).
προφυλακὴvigil-watchingNominativepredicate nominative (second verbless declaration: 'this night is a vigil-watching')→ participant prominenceπροφυλακή: repeated from the first clause; the second declaration universalizes the vigil — it is not just the original night but 'this very night [in every generation]' that is a προφυλακή; the repetition creates an equation between the historical Passover night and every subsequent Passover celebration.
κυρίῳto the LORDDativedative of interest (the vigil is for the LORD — dedicated to him)→ sphere or referenceκυρίῳ: meaning 'to the LORD'; it serves as dative of interest (the vigil is for the LORD — dedicated to him).
ὥστεso as to be / so that it applies toresult/purpose conjunction (introducing the application to all Israel in every generation)→ discourse linkage or contrastὥστε: 'so that / with the result that'; extends the vigil-observance to all Israel throughout their generations — the Passover night is not only the LORD's vigil but Israel's permanent liturgical obligation.
πᾶσινallDativedative adjective modifying τοῖς υἱοῖς (universal scope)→ participial qualificationπᾶσιν: meaning 'all'; it contributes descriptive or attendant verbal force; here it functions as dative adjective modifying τοῖς υἱοῖς (universal scope).
τοῖςtheDativearticle with dative noun→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of interest (Israel as beneficiary of the vigil-obligation)→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative of interest (Israel as beneficiary of the vigil-obligation).
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
εἰςthroughout / untopreposition + accusative (temporal extent: 'throughout their generations')→ spatial or relational framingεἰς: temporal use: 'into / throughout'; εἰς τὰς γενεὰς αὐτῶν = 'throughout their generations / into their generations forever.'
τὰςtheAccusativearticle with noun→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (the generational extent of the vigil-obligation)→ object specificationγενεά: 'generation / age / family line'; εἰς τὰς γενεὰς αὐτῶν is the standard LXX formula for perpetual generational observance (cf. vv.14, 17); the Passover vigil is not limited to one generation but is transmitted as a living obligation.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
43
Εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων· Οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτοῦ.
And the LORD said to Moses and Aaron: 'This is the ordinance of the Passover: no foreigner shall eat of it.'
Verse 43 opens Section F (12:43–51) with a second divine speech addressed to Moses and Aaron, parallel to the opening speech of v.1. The heading Οὗτος ὁ νόμος τοῦ πάσχα ('this is the statute/law of the Passover') introduces a new legal unit governing Passover eligibility. The word νόμος ('law / statute / ordinance') is used here in the sense of a specific legal regulation (a statute), not 'the Law' as a whole; renders Hebrew חֻקַּת ('statute / ordinance'). The foundational exclusion is stated first: πᾶς ἀλλογενὴς οὐκ ἔδεται — 'every foreigner/alien shall not eat.' The word ἀλλογενής ('of another race / foreigner') denotes someone outside Israel's covenant community by birth; it will be contrasted with the προσήλυτος ('proselyte') in v.48, who though foreign by birth may eat after circumcision. The distinction between ἀλλογενής and προσήλυτος is the chapter's key universalizing tension: exclusion and inclusion are both maintained, but inclusion is possible through covenant entry.
Word-by-word analysis· 18 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech introduction — parallel to v.1)→ constative aorist (the completed speech act)λέγω: 'say / speak'; the verb εἶπεν introduces the second divine speech of the chapter; the parallel with v.1 frames the Passover statute as a second, supplementary divine word on the same subject.
δὲand / nowpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject of Εἶπεν→ participant prominenceκύριος: meaning 'LORD'; it serves as subject of Εἶπεν.
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 (primary recipient)→ object specificationΜωυσῆς: declinable proper noun.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronAccusativeindeclinable proper noun (coordinate object of πρός)→ participant identificationΑαρων: indeclinable; the joint address to Moses and Aaron (as in v.1) gives the Passover statute its full priestly-institutional authority.
ΟὗτοςthisNominativedemonstrative pronoun (subject of the verbless heading clause)→ participant referenceΟὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of the verbless heading clause).
ὁtheNominativearticle with noun→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμοςlaw / statute / ordinanceNominativepredicate nominative or subject (the heading: 'this is the ordinance of the Passover')→ participant prominenceνόμος: 'law / statute / ordinance'; renders Hebrew חֻקַּת ('statute / standing ordinance'); here νόμος is used in the sense of a specific legal ordinance rather than 'the Law' as a totality; the Passover statute is a specific lex governing eligibility for the rite.
τοῦof theGenitivearticle with genitive noun→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πάσχαPassoverGenitivegenitive of reference (the Passover as the subject of the statute — indeclinable)→ relational specificationπάσχα: indeclinable; νόμος τοῦ πάσχα = 'the statute governing the Passover.'
πᾶςevery / anyoneNominativeuniversal adjective used substantivally (subject of the prohibition: 'every foreigner')→ participial qualificationπᾶς: 'every / all / anyone'; πᾶς ἀλλογενής = 'every foreigner / any person of foreign birth'; the universal scope of the prohibition is total.
ἀλλογενὴςforeigner / alien / one of another raceNominativesubstantival adjective (subject with πᾶς: 'every foreigner')→ participant prominenceἀλλογενής: 'of another race / foreigner'; from ἄλλος + γένος ('another + race/birth'); renders Hebrew בֶּן-נֵכָר ('son of a foreign one'); in the LXX ἀλλογενής is the standard term for the uncircumcised, ethnically foreign person excluded from cultic participation; to be contrasted with προσήλυτος (v.48) who though of foreign origin enters the covenant through circumcision.
οὐκnotnegation (prohibitive negative)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔδεταιshall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (jussive future: the prohibition against a foreigner eating the Passover)→ jussive future (normative prohibition: the foreigner shall not eat)ἐσθίω: 'eat'; the future ἔδεται (mid. form) here carries jussive force — a prohibitive law; renders Hebrew לֹא-יֹאכַל בּוֹ ('shall not eat of it').
ἀπ'of it / from itpreposition + genitive (partitive: 'eat of it')→ spatial or relational framingἀπό: partitive use with the verb 'eat' — 'eat of / from it'; renders Hebrew בּוֹ ('of it / from it'); the partitive emphasizes the specific forbidden act: consuming any portion of the Passover sacrifice.
αὐτοῦitGenitivegenitive object of ἀπ' (referring to the Passover sacrifice)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἀπ' (referring to the Passover sacrifice).
44
Καὶ πᾶν οἰκέτην τινὸς ἢ ἀργυρώνητον, περιτεμεῖς αὐτόν, καὶ τότε φάγεται.
But every household slave of anyone, or one purchased with silver, you shall circumcise him, and then he shall eat of it.
Verse 44 provides the first exception to the foreigner-exclusion of v.43: the purchased slave (ἀργυρώνητος, 'silver-purchased'), though not born into Israel, becomes eligible to eat the Passover through circumcision. The condition is straightforward: περιτεμεῖς αὐτόν ('you shall circumcise him') — entry into the covenant sign makes the slave a participant in the covenant rite. The logic echoes Gen 17:12–13 where Abraham was commanded to circumcise all males including purchased slaves. The word ἀργυρώνητος ('purchased for silver / bought-slave') is a rare compound (ἄργυρος + ὠνέομαι), occurring primarily in this context; it emphasizes the transactional relationship — the slave is property, yet covenant membership through circumcision transforms his status for cultic purposes.
Word-by-word analysis· 11 words
Καὶand / butcoordinating conjunction (additive after v.43's exclusion)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνevery / anyAccusativeuniversal adjective (accusative anticipatory object before the main clause)→ participial qualificationπᾶς: 'every / any'; the shift from nominative (πᾶς ἀλλογενής, v.43) to accusative (πᾶν οἰκέτην) follows Hebrew syntax where the object is topicalized first.
οἰκέτηνhousehold slave / domestic servantAccusativeaccusative (topicalized object: 'as for every household slave')→ object specificationοἰκέτης: 'household slave / domestic servant'; renders Hebrew עֶבֶד ('slave / servant'); the household slave is distinguished from the πάροικος (resident alien, v.45) and the μισθωτός (hired worker, v.45) by belonging to the household — a permanent member of the domestic unit.
τινὸςof anyone / of someoneGenitivegenitive of possession (the slave belongs to an Israelite household: 'of someone [in Israel]')→ participial qualificationτις: 'someone / anyone'; the indefinite pronoun makes the rule apply to any Israelite who owns a slave — not just prominent householders.
ἢordisjunctive conjunction (introducing the alternative category: purchased slave)→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
ἀργυρώνητονsilver-purchased / bought with silverAccusativeaccusative (coordinate alternative: the slave purchased for money)→ object specificationἀργυρώνητος: 'purchased for silver / bought-slave'; compound of ἄργυρος ('silver / money') + ὠνέομαι ('buy'); a rare LXX compound; renders Hebrew מִקְנַת-כֶּסֶף ('purchase of silver'); cf. Gen 17:12–13 where the same category appears in the circumcision command to Abraham.
περιτεμεῖςyou shall circumciseFut Act Indic 2 Sg · περιτέμνωmain verb (jussive future: the obligation to circumcise the slave)→ jussive future (normative obligation)περιτέμνω: 'circumcise'; the covenant sign of Gen 17; the obligation to circumcise purchased slaves was established in Gen 17:12–13; here the owner is commanded to circumcise his slave as the precondition for the slave's Passover participation — covenant membership precedes cultic access.
αὐτόνhimAccusativeaccusative direct object of περιτεμεῖς (the slave to be circumcised)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of περιτεμεῖς (the slave to be circumcised).
καὶandcoordinating conjunction (temporal: 'and then')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τότεthen / at that pointtemporal adverb (sequencing: circumcision first, then eating — the order is mandatory)→ adverbial qualificationτότε: 'then / at that time'; the καὶ τότε ('and then') is a temporal sequencer emphasizing that eating is permitted only after circumcision — the covenant sign is the prerequisite for the covenant meal.
φάγεταιshall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (jussive future: the slave's permission to eat after circumcision)→ jussive future (normative permission: may eat; in effect a jussive of inclusion)ἐσθίω: 'eat'; φάγεται is the permissive counterpart to οὐκ ἔδεται of v.43 — where the uncircumcised foreigner may not eat, the circumcised slave may eat; the same verb is used with opposite outcomes depending on covenant status.
45
πάροικος καὶ μισθωτὸς οὐκ ἔδεται ἀπ' αὐτοῦ.
A resident alien and a hired worker shall not eat of it.
Verse 45 is the briefest verse in the Passover statute, providing two further exclusions by category. The πάροικος ('resident alien / sojourner') is a free person living among Israel but not a covenant member through circumcision — distinguished from the προσήλυτος of v.48 who is a circumcised convert. The μισθωτός ('hired worker / day-labourer') is a free person employed temporarily — unlike the οἰκέτης (household slave, v.44) who belongs to the domestic unit and can be circumcised into covenant membership, the μισθωτός has no such permanent domestic attachment. The pairing πάροικος καὶ μισθωτός represents two categories of partial belonging — they live and work within Israel but remain outside the covenant boundary that the Passover meal marks. The verse thus carves out the precise social-theological boundary: physical proximity to Israel is not sufficient for Passover participation; covenant membership (signified by circumcision) is required.
Word-by-word analysis· 7 words
πάροικοςresident alien / sojournerNominativesubject of ἔδεται (first excluded category)→ participant prominenceπάροικος: 'resident alien / sojourner / one dwelling beside'; from παρά + οἶκος ('beside the house'); a person of foreign origin resident in Israel but not a covenant member; renders Hebrew גֵּר תּוֹשָׁב ('sojourning resident') in some contexts; to be distinguished from the προσήλυτος (v.48) who is circumcised and fully incorporated into Israel, and from the ἀλλογενής (v.43) who is a full outsider.
καὶandcoordinating conjunction (joining the two excluded categories)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μισθωτὸςhired worker / hired labourerNominativesubject (second excluded category)→ participant prominenceμισθωτός: 'hired worker / day-labourer / one employed for wages'; from μισθός ('wage / pay'); renders Hebrew שָׂכִיר ('hired worker'); a free person temporarily employed who has no permanent covenant relationship to the household; the contrast with the οἰκέτης (v.44) is important: the slave can be circumcised and thereby incorporated; the hired worker, being temporary, does not fall within the circumcision obligation of the household.
οὐκnotnegation (prohibitive)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔδεταιshall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (jussive future: prohibition against eating)→ jussive future (normative prohibition)ἐσθίω: 'eat'; the same verb form as v.43 (οὐκ ἔδεται) — the repetition creates a legal pattern: the prohibited categories each receive the same phrasing; this is the characteristic LXX legal style for ritual prohibitions.
ἀπ'of itpreposition + genitive (partitive: 'eat of it')→ spatial or relational framingἀπ': meaning 'of it'; here it marks the relation signaled by preposition + genitive (partitive: 'eat of it').
αὐτοῦitGenitivegenitive object of ἀπ' (referring to the Passover sacrifice)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἀπ' (referring to the Passover sacrifice).
46
Ἐν οἰκίᾳ μιᾷ βρωθήσεται, καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω, καὶ ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ.
In one house it shall be eaten, and you shall not carry the flesh outside of the house, and you shall not break a bone of it.
Verse 46 contains two regulations about the physical integrity of the Passover sacrifice: (1) it must be consumed in a single house (ἐν οἰκίᾳ μιᾷ) without any portion being taken outside (οὐκ ἐξοίσετε … ἔξω), and (2) — the verse's crux — ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ: 'you shall not break a bone of it.' The bone-prohibition is directly applied to the crucified Christ in John 19:33–36: the soldiers who came to break the legs of the three crucified men found that Jesus was already dead and therefore did not break his legs; John explicitly cites this verse (Exod 12:46 / Num 9:12): 'these things happened so that the Scripture might be fulfilled: "Not a bone of him will be broken."' The identification of Jesus as the Passover lamb whose bones must not be broken (John 1:29, 36; 1 Cor 5:7; 1 Pet 1:19) is therefore directly grounded in Exod 12:46. The verb συντρίβω ('crush together / shatter / break') is used in the LXX for the shattering of bones in violent contexts (Ps 50:10 LXX; Isa 38:13); its negation here is a command for physical care of the lamb's integrity — a care that in the NT becomes the divine providential preservation of the Messiah's body.
Word-by-word analysis· 19 words
Ἐνinpreposition + dative (locative: the single-house rule)→ spatial or relational framingἘν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: the single-house rule).
οἰκίᾳhouseDativedative of place (the single house in which the Passover must be eaten)→ sphere or referenceοἰκία: 'house / household'; the requirement that the Passover be eaten in one house (μιᾷ οἰκίᾳ) is the spatial counterpart of the community-boundary regulations of vv.43–45: the rite is bounded spatially (one house) as well as socially (only the circumcised).
μιᾷoneDativedative adjective modifying οἰκίᾳ (the singularity requirement: in ONE house)→ measure or countεἷς / μία: 'one'; the singular μιᾷ is legally significant — the Passover cannot be eaten in multiple locations; the whole household eats together in one place; this prefigures the unity of the NT community gathered at one table.
βρωθήσεταιshall be eatenFut Pass Indic 3 Sg · βιβρώσκωmain verb (jussive future passive: the eating shall take place in one house)→ jussive future (normative prescription: it must be eaten there)βιβρώσκω: 'eat / consume'; the passive βρωθήσεται ('shall be eaten') frames the regulation from the object's perspective — the lamb itself is to be consumed only within the bounded space of the single house.
καὶandcoordinating conjunction (adding the prohibition against taking flesh outside)→ discourse linkage or contrastκαὶ: 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.
ἐξοίσετεyou shall carry out / take outsideFut Act Indic 2 Pl · ἐκφέρωmain verb (jussive future: prohibition against removing the flesh)→ jussive future (prohibitive)ἐκφέρω: 'carry out / take outside'; the prohibition enforces the single-house rule — the flesh of the Passover lamb may not be taken from the house into the public domain; this spatial boundary is part of the ritual's integrity.
ἐκfrom / out ofpreposition + genitive (separation: out of the house)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: out of the house).
τῆςtheGenitivearticle with noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίαςhouseGenitivegenitive object of ἐκ→ relational specificationοἰκίας: meaning 'house'; it serves as genitive object of ἐκ.
τῶνtheGenitivearticle with noun→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κρεῶνthe meat / the fleshGenitivegenitive object of ἐξοίσετε (partitive: 'carry out [any] of the flesh')→ relational specificationκρέας: 'meat / flesh'; renders Hebrew מִן-הַבָּשָׂר ('of the flesh'); the partitive genitive (ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω) covers all portions of the lamb's flesh.
ἔξωoutsideadverb (reinforcing the spatial prohibition: 'outside [the house]')→ clausal contributionἔξω: 'outside'; reinforces ἐκ τῆς οἰκίας — the flesh must remain inside; taking it outside would violate the rite's spatial-cultic integrity.
καὶandcoordinating conjunction (introducing the bone-prohibition — the chapter's NT crux)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀστοῦνa boneAccusativeaccusative direct object of συντρίψετε (fronted for emphasis: 'a bone you shall not break')→ object specificationὀστοῦν: 'bone'; renders Hebrew עֶצֶם; fronted for emphasis before the negated verb — 'a bone, you shall not break'; the fronting gives the prohibition rhetorical weight; the bone-prohibition is the verse's most consequential element for NT christology. John 19:36 cites this verse verbatim: ὀστοῦν οὐ συντριβήσεται αὐτοῦ (or similar wording), fulfilling the scripture when soldiers find Jesus already dead and do not break his legs (John 19:33).
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
συντρίψετεyou shall break / crush / shatterFut Act Indic 2 Pl · συντρίβωmain verb (jussive future: the bone-prohibition)→ jussive future (normative prohibition: the bones of the Passover lamb must not be broken)συντρίβω: 'crush together / shatter / break in pieces'; from σύν + τρίβω ('rub together / grind'); a verb of violent crushing used for shattering bones, vessels, and enemies in the LXX (Ps 50:10 LXX; Isa 38:13; Jer 27:17 LXX); here negated as a cultic regulation preserving the physical integrity of the sacrifice. In John 19:36 the fulfilment-citation of this prohibition — the soldiers did not break Jesus' legs because he was already dead — makes Exod 12:46 one of the key intertextual anchors of the Johannine passion narrative's paschal theology. John's Gospel frames the entire passion around Passover timing (John 13:1; 18:28; 19:14) and the lamb-image (John 1:29, 36), and the bone-prohibition is the explicit scriptural citation (John 19:36) that clinches the identification of Jesus as the Passover lamb. The same prohibition appears in Num 9:12 in the second Passover legislation, confirming its fundamental status.
ἀπ'of it / from itpreposition + genitive (partitive: 'of it / from [its bones]')→ spatial or relational framingἀπό: partitive — 'a bone from it / of it' — i.e., any bone belonging to the Passover lamb.
αὐτοῦitGenitivegenitive object of ἀπ' (referring to the Passover lamb)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἀπ' (referring to the Passover lamb).
47
Πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό.
All the assembly of the sons of Israel shall keep it.
Verse 47 is a brief but theologically complete statement: after the exclusions and restrictions of vv.43–46, the chapter reasserts the universal positive obligation — πᾶσα συναγωγὴ υἱῶν Ισραηλ ('all the assembly of the sons of Israel') shall keep it. The word συναγωγή ('assembly / congregation') is the standard LXX term for Israel's gathered cultic community; renders Hebrew עֲדַת ('congregation / assembly'), the same word used for the selection of the Passover lamb in v.3 (πρὸς πᾶσαν συναγωγὴν υἱῶν Ισραηλ). The circular structure is deliberate: the Passover statute that opened with πᾶσα συναγωγή (v.3) closes with the same phrase (v.47), forming an inclusion around the entire Passover legislation of the chapter. The brevity of the verse after the detailed restrictions is rhetorical: the mandatory universal observance is stated without qualification, counterbalancing the specific exclusions.
Word-by-word analysis· 6 words
Πᾶσαall / the entireNominativeadjective modifying συναγωγή (universal scope)→ participial qualificationπᾶς: 'all / every / entire'; πᾶσα συναγωγή = 'the whole assembly / all the congregation'; the universality emphasizes that no Israelite is exempt from the Passover obligation.
συναγωγὴassembly / congregationNominativesubject of ποιήσει→ participant prominenceσυναγωγή: 'assembly / congregation / gathering'; renders Hebrew עֲדָה; the standard LXX term for the gathered covenant community of Israel; the cognate synagōgē will become the name for the Jewish assembly house; the term emphasizes corporate cultic identity.
υἱῶνsonsGenitivegenitive of possession (the assembly of Israel's sons)→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of possession (the assembly of Israel's sons).
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable proper noun).
ποιήσειshall keep / shall observeFut Act Indic 3 Sg · ποιέωmain verb (jussive future: the universal obligation to observe the Passover)→ jussive future (normative universal obligation)ποιέω: 'do / make / perform / observe'; ποιέω is the standard LXX verb for keeping a feast or an ordinance — 'to do / perform' a cultic observance; the singular verb with the collective subject πᾶσα συναγωγή treats all Israel as a single corporate actor.
αὐτόitAccusativeaccusative direct object of ποιήσει (referring to the Passover rite)→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ποιήσει (referring to the Passover rite).
48
Ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πάσχα κυρίῳ, περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν, καὶ τότε προσελεύσεται ποιῆσαι αὐτό, καὶ ἔσται ὡς καὶ ὁ αὐτόχθων τῆς γῆς· πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ' αὐτοῦ.
And if any proselyte should come to you wishing to keep the Passover to the LORD, you shall circumcise every male of his, and then he shall come forward to keep it, and he shall be as a native of the land; but no uncircumcised person shall eat of it.
Verse 48 is the most theologically expansive verse in the Passover statute, providing the universalizing exception to the exclusions of vv.43–45. Where ἀλλογενής (v.43) and πάροικος (v.45) are excluded, the προσήλυτος ('proselyte / one who has come toward') who submits to circumcision is to be treated ὡς ὁ αὐτόχθων τῆς γῆς ('as the native-born of the land') — full equality. The word προσήλυτος is the LXX's coinage (from προσέρχομαι, 'come toward') that renders Hebrew גֵּר ('sojourner / convert'); it enters NT and early church discourse as the technical term for a Gentile who converts to Judaism. In Acts 2:10 and 6:5 προσήλυτοι appear among the first hearers of the gospel; in Matt 23:15 Jesus refers to the Pharisees' missionary activity of making a προσήλυτον ('proselyte'). The condition for the proselyte's Passover participation is circumcision of all males in his household (πᾶν ἀρσενικόν), mirroring the household circumcision of Gen 17. This verse thus opens the Passover — the foundational rite of Israel's covenant identity — to the Gentile world, provided the covenant sign is received. The verse closes with a repetition of the exclusion formula (πᾶς ἀπερίτμητος οὐκ ἔδεται), making circumcision the sole boundary marker between inclusion and exclusion.
Word-by-word analysis· 30 words
Ἐὰνifconditional particle (introducing the open conditional: 'if any proselyte...')→ discourse linkage or contrastἘὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δέand / butpostpositive particle (mild transition after the exclusions of v.47)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τιςanyone / someoneNominativeindefinite pronoun (subject of προσέλθῃ: any person at all)→ participant referenceτις: meaning 'anyone'; pronoun marking person, possession, or reference within the clause; here it functions as indefinite pronoun (subject of προσέλθῃ: any person at all).
προσέλθῃshould come / approachesAor Act Subj 3 Sg · προσέρχομαιverb of the conditional protasis (the proselyte's voluntary approach)→ ingressive aorist (the act of coming is the beginning of the process)προσέρχομαι: 'come toward / approach / draw near'; the verb from which προσήλυτος is derived — a proselyte is literally 'one who has come toward'; the voluntary approach is central: the rite of inclusion begins with the foreigner's own initiative of coming to Israel.
πρὸςtopreposition + accusative (direction: toward the Israelite community)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: toward the Israelite community).
ὑμᾶςyouAccusativeaccusative object of πρός (the Israelites as the community approached)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the Israelites as the community approached).
προσήλυτοςproselyte / one who has come overNominativepredicate nominative or appositional noun (identifying τις as a proselyte)→ participant prominenceπροσήλυτος: 'proselyte / one who has come toward'; a LXX coinage from προσέρχομαι; renders Hebrew גֵּר ('sojourner / convert') in many contexts; the term designates a foreigner who attaches to Israel and seeks full incorporation; in post-biblical Judaism it becomes the technical term for a full Gentile convert (requiring circumcision for males, immersion, and sacrifice); the NT uses it this way (Matt 23:15; Acts 2:10; 6:5; 13:43). This verse is the foundational text for proselytism in the Torah.
ποιῆσαιto keep / to observeAor Act Inf · ποιέωinfinitive of purpose (the proselyte's motive for coming: to keep the Passover)→ ingressive aorist (the desired keeping of the Passover)ποιέω: 'do / keep / observe'; the purpose infinitive explains the proselyte's motive — he comes specifically to participate in the Passover rite; the initiative is his, and the response of the community is circumcision and welcome.
τὸtheAccusativearticle with noun→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πάσχαPassoverAccusativeaccusative object of ποιῆσαι (indeclinable)→ object specificationπάσχα: indeclinable; the Passover as the specific rite the proselyte seeks to observe.
κυρίῳto the LORDDativedative of indirect object (the Passover kept for the LORD)→ sphere or referenceκυρίῳ: meaning 'to the LORD'; it serves as dative of indirect object (the Passover kept for the LORD).
περιτεμεῖςyou shall circumciseFut Act Indic 2 Sg · περιτέμνωmain verb of the apodosis (jussive future: the community's obligation to circumcise the proselyte)→ jussive future (normative obligation upon the Israelite host community)περιτέμνω: 'circumcise'; the covenant sign of Gen 17; the obligation falls on the Israelite community, not just the proselyte — the community is to circumcise him; this mirrors Gen 17:12–13 where the master circumcises his household.
αὐτοῦof him / hisGenitivegenitive of possession (whose males are to be circumcised: 'every male of his')→ relational specificationαὐτοῦ: meaning 'of him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (whose males are to be circumcised: 'every male of his').
πᾶνevery / allAccusativeuniversal adjective (the circumcision extends to all males in the proselyte's household)→ participial qualificationπᾶς: 'every'; the circumcision of πᾶν ἀρσενικόν ('every male') echoes Gen 17:10–13 where every male of Abraham's household was to be circumcised; the household as the unit of covenantal incorporation.
ἀρσενικόνmaleAccusativeaccusative object of περιτεμεῖς (the males of the proselyte's household)→ object specificationἀρσενικός: 'male'; renders Hebrew זָכָר ('male'); the restriction to males reflects the covenant-sign of circumcision which applies only to males; female members of the proselyte's household are incorporated through household membership.
προσελεύσεταιshall come near / shall approachFut Mid Indic 3 Sg · προσέρχομαιmain verb (jussive future: the proselyte's permission and obligation to approach for the Passover)→ jussive future (normative permission elevated to obligation)προσέρχομαι: 'come near / approach'; the same root as προσήλυτος and προσέλθῃ earlier in the verse; the triple occurrence of προσέρχομαι-forms (προσέλθῃ, προσήλυτος, προσελεύσεται) is a deliberate wordplay: the proselyte is defined by coming-near, and his full inclusion is expressed by the same verb.
ποιῆσαιto keep / to observeAor Act Inf · ποιέωinfinitive of purpose (what the proselyte comes near to do: keep the Passover)→ ingressive aoristποιέω: 'do / make / prepare'; here 'prepare (a meal)' for the guest; the articular infinitive τοῦ ποιῆσαι expresses purpose — the meal of hospitality is the occasion of the theft.
αὐτόitAccusativeaccusative object of ποιῆσαι (the Passover)→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ποιῆσαι (the Passover).
ἔσταιhe shall beFut Mid Indic 3 Sg · εἰμίmain verb (jussive future: the proselyte's new status as equivalent to a native-born Israelite)→ jussive future (normative: the proselyte is to be treated as a native)εἰμί: the future ἔσται states the legal consequence of circumcision — the proselyte becomes equivalent to the native-born; this is a statement of full legal and cultic equality.
ὡςas / likecomparative conjunction (the proselyte is to be treated as the native)→ discourse linkage or contrastὡς: 'as / like'; the equality comparison ὡς ὁ αὐτόχθων is a legal formula of full equivalence; the proselyte does not become an honorary Israelite but is legally identical to the native-born for Passover purposes.
ὁtheNominativearticle with noun→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
αὐτόχθωνnative-born / one born from the soilNominativepredicate nominative in the comparison (the native-born Israelite as the standard of equality)→ participant prominenceαὐτόχθων: 'native-born / indigenous person / one born from the very soil' (from αὐτός + χθών 'the earth'); renders Hebrew אֶזְרָח הָאָרֶץ ('native of the land'); a word with Greek cultural resonance — the Athenians prided themselves as αὐτόχθονες; here it designates the full-born Israelite; the proselyte through circumcision achieves complete legal equivalence with this status.
τῆςtheGenitivearticle with genitive noun→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive of place (the native of the land)→ relational specificationγῆ: 'land'; the phrase αὐτόχθων τῆς γῆς = 'native of the land'; the land here is the promised land of Israel, the covenantal homeland; the proselyte is treated as though he were born in it.
πᾶςevery / anyoneNominativeuniversal adjective substantival (subject of the closing prohibition: 'every uncircumcised person')→ participial qualificationπᾶς: universal; the closing prohibition is universal — not merely foreigners but any uncircumcised person regardless of ethnicity is excluded.
ἀπερίτμητοςuncircumcisedNominativesubstantival adjective (subject with πᾶς: 'every uncircumcised person')→ participant prominenceἀπερίτμητος: 'uncircumcised'; from ἀ- (privative) + περιτέμνω; renders Hebrew עָרֵל ('uncircumcised'); the closing exclusion based purely on circumcision status — the covenantal body-sign is the sole dividing line between inclusion and exclusion in the Passover; Paul's later argument in Romans 4 and Galatians 3–4 about circumcision and the Abrahamic covenant engages directly with this system.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔδεταιshall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (jussive future: the closing prohibition)→ jussive future (normative prohibition)ἐσθίω: 'eat'; the third use of this prohibition (οὐκ ἔδεται ἀπ' αὐτοῦ) in vv.43–48 — the threefold repetition reinforces the circumcision boundary as the absolute prerequisite for Passover participation.
ἀπ'of itpreposition + genitive (partitive)→ spatial or relational framingἀπ': meaning 'of it'; here it marks the relation signaled by preposition + genitive (partitive).
αὐτοῦitGenitivegenitive object of ἀπ'→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἀπ'.
49
Νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσηλύτῳ τῷ προσελθόντι ἐν ὑμῖν.
One law shall apply to the native and to the proselyte who sojourns among you.
Verse 49 is a lapidary legal summary: Νόμος εἷς ἔσται — 'one law shall be' — applying equally to the native (ἐγχώριος) and the proselyte (προσήλυτος). The verse closes the Passover statute with a principle of legal equality that transcends ethnicity: birth status is irrelevant once the covenant sign is received. The word ἐγχώριος ('one of the country / native') is roughly synonymous with αὐτόχθων of v.48; the LXX uses both terms for the native-born Israelite. The phrase τῷ προσηλύτῳ τῷ προσελθόντι ἐν ὑμῖν ('the proselyte who has come/sojourned among you') is participially defined: not every foreigner but specifically one who has made the commitment to dwell within the covenant community. The principle of 'one law for native and proselyte' is repeated nearly verbatim in Num 15:15–16 and Lev 24:22, forming a consistent Torah principle that Paul will extend in Gal 3:28 ('there is neither Jew nor Greek') and the Council of Jerusalem (Acts 15) will debate — in both cases drawing on this very legal tradition.
Word-by-word analysis· 12 words
Νόμοςlaw / ordinanceNominativesubject of ἔσται (the single law that unifies native and proselyte)→ participant prominenceνόμος: 'law / ordinance / statute'; here in the more general sense of a single legal standard; νόμος εἷς ('one law') is the chapter's ultimate principle of covenantal universalism: the same law governs all the circumcised regardless of origin.
εἷςoneNominativepredicate adjective or subject-modifier (the singularity: ONE law, not different laws for different groups)→ measure or countεἷς: 'one'; the numeral εἷς is the key word of the verse — it asserts the indivisibility of the legal standard: there are not two Passovers (one for natives, one for proselytes) but a single rite governed by a single law.
ἔσταιshall be / shall applyFut Mid Indic 3 Sg · εἰμίmain verb (jussive future: the normative application of a single law)→ jussive future (normative: the single-law principle is prescriptive, not merely descriptive)εἰμί: the future ἔσται here has both descriptive and prescriptive force — 'there shall be one law' is a legal ruling, not just a fact.
τῷto the / for theDativearticle with dative noun (first beneficiary of the single law)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγχωρίῳnative / indigenous person / one of the countryDativedative of reference (the native-born Israelite as the first party to whom the law applies)→ sphere or referenceἐγχώριος: 'native / indigenous / one of the country'; from ἐν + χώρα ('in the country/land'); synonymous with αὐτόχθων (v.48); renders Hebrew הָאֶזְרָח ('the native-born'); the pairing ἐγχώριος — προσήλυτος here mirrors the αὐτόχθων — προσήλυτος of v.48.
καὶandcoordinating conjunction (joining the two equal parties)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷto the / for theDativearticle with dative noun (second beneficiary: the proselyte)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσηλύτῳproselyte / convertDativedative of reference (the circumcised foreigner as the second equal party under the law)→ sphere or referenceπροσήλυτος: 'proselyte'; see v.48; the verse asserts that native and proselyte stand under exactly the same law — the same obligations, the same permissions, the same exclusions.
τῷthe (one)Dativearticle with participial phrase (identifying which proselyte: the one who has come to dwell among you)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσελθόντιwho has come / who has approachedAor Act Ptcp Dat Sg Masc · προσέρχομαιattributive participle modifying τῷ προσηλύτῳ (identifying the specific proselyte: one who has come to dwell among you)→ constative aorist (the completed act of coming — a status description)προσέρχομαι: 'come toward / approach'; the participle τῷ προσελθόντι ἐν ὑμῖν ('the one who has come among you') is the fourth occurrence of the προσ-ερχομαι family in vv.48–49, forming a verbal web that defines the proselyte purely by the act of coming toward Israel.
ἐνamongpreposition + dative (locative: among you / within your community)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: among you / within your community).
ὑμῖνyouDativedative object of ἐν (the Israelite community among whom the proselyte dwells)→ participant reference or interestὑμῖν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐν (the Israelite community among whom the proselyte dwells).
50
Καὶ ἐποίησαν οἱ υἱοὶ Ισραηλ καθὰ ἐνετείλατο κύριος τῷ Μωυσῇ καὶ Ααρων πρὸς αὐτούς, οὕτως ἐποίησαν.
And the sons of Israel did just as the LORD commanded Moses and Aaron concerning them; thus they did.
Verse 50 is a near-verbatim repetition of v.28 (the obedience summary closing Section C). The formula καθὰ ἐνετείλατο κύριος … οὕτως ἐποίησαν is used identically; the addition of πρὸς αὐτούς ('concerning them / to/about them') may refer to Moses and Aaron as the mediators through whom the command came, or to the sons of Israel as those to whom the commands were directed. The double ἐποίησαν (καθὰ … οὕτως ἐποίησαν) is identical in structure to v.28, forming a large inclusion that brackets the Passover narrative's two major sections (C: vv.21–28 and F: vv.43–50) with the same compliance formula. The verse prepares for the chapter's final verse (v.51) which will summarize the entire Exodus event.
Word-by-word analysis· 16 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανdid / performed / observedAor Act Indic 3 Pl · ποιέωmain verb (the obedient compliance with the Passover statute)→ constative aorist (completed act of total compliance)ποιέω: 'do / perform / observe'; the first of the two ἐποίησαν in the verse; the double use creates the same emphasis as in v.28.
οἱtheNominativearticle with subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐποίησαν→ participant prominenceυἱοὶ: meaning 'sons'; it serves as subject of ἐποίησαν.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
καθὰjust as / exactly ascomparative conjunction (the standard of compliance)→ discourse linkage or contrastκαθὰ: meaning 'just as'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of the comparison clause (the prior divine command now obeyed)→ constative aoristἐντέλλομαι: 'command / charge'; middle voice; the aorist refers to the Passover statute of vv.43–49.
κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: meaning 'LORD'; it serves as subject of ἐνετείλατο.
τῷtoDativearticle with dative noun→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativedative indirect object of ἐνετείλατο→ sphere or referenceΜωυσῆς: declinable proper noun; dative Μωυσῇ.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronDativeindeclinable proper noun (coordinate dative)→ participant identificationΑαρων: indeclinable; the final mention of the Moses-Aaron pair who together received the Passover ordinance in v.1.
πρὸςconcerning / towardpreposition + accusative (referential: 'concerning them / about them')→ spatial or relational framingπρός: 'toward / concerning'; πρὸς αὐτούς may mean 'concerning the sons of Israel' (the commands were given regarding/for them) or 'directed to/toward Moses and Aaron (for Israel).'
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
οὕτωςthus / in this wayadverb (resumptive before the repeated verb: 'thus they did')→ adverbial qualificationοὕτως: 'thus'; the resumptive adverb before the second ἐποίησαν creates the double-statement of total obedience.
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωrepeated main verb (emphatic: 'thus they did [exactly that]')→ constative aorist (completed total compliance)ποιέω: 'do / make'; renders עָשָׂה; the aorist summarizes the Philistines' treatment of Saul's body in vv. 9–10, which the Jabeshites now hear of and resolve to redress.
51
Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξήγαγεν κύριος τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου σὺν δυνάμει αὐτῶν.
And it came to pass on that very day that the LORD brought out the sons of Israel from the land of Egypt with their host.
Verse 51 is the chapter's final verse and its thematic close, functioning as both a narrative summary and a theological declaration. The phrase ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that very day') is the chapter's temporal anchor — the specific, singular, unrepeatable day of the Exodus. The verb ἐξήγαγεν ('brought out') is the Exodus verb par excellence (ἐξάγω), the word used in the Exodus summaries throughout the Torah and in the Shema-adjacent formula 'I am the LORD who brought you out of Egypt' (Deut 6:12; Josh 24:17). The phrase σὺν δυνάμει αὐτῶν ('with their host/army') echoes πᾶσα ἡ δύναμις κυρίου of v.41 — the LORD's host marches out; the possessive pronoun has shifted from κυρίου ('the LORD's host') to αὐτῶν ('their host'), completing the transfer: Israel's military δύναμις is now their own, because the LORD has given it to them. The verse closes the chapter with the fulfilment of everything promised in v.1 and enacted in vv.3–50: the founding ordinance has been given, observed, and consummated in the historical departure.
Word-by-word analysis· 17 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (framing formula: Καὶ ἐγένετο = narrative fulfilment)→ constative aorist (the completed event summarized)γίνομαι: the formula Καὶ ἐγένετο + temporal phrase is the standard biblical narrative fulfilment-marker; here it summarizes the entire Exodus event as the chapter's versification anchor.
ἐνon / inpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle with noun→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (the specific day of the Exodus)→ sphere or referenceἡμέρα: 'day'; ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that very day') is a temporal formula of specificity — not 'soon afterward' but on the exact day of the Passover night and morning; the precision anchors the Exodus in history.
ἐκείνῃthat / that veryDativedemonstrative adjective (anaphoric: 'that very day' — the Passover day already narrated)→ participial qualificationἐκεῖνος: 'that / that one'; the demonstrative ἐκείνῃ is anaphoric, pointing back to the specific Passover night of vv.29–41; it closes the chapter's temporal arc with a definitive marker.
ἐξήγαγενbrought out / led outAor Act Indic 3 Sg · ἐξάγωmain verb (the Exodus act stated in summary: the LORD brought out Israel)→ constative aorist (the single, decisive, completed act of liberation)ἐξάγω: 'lead out / bring out'; the Exodus verb par excellence; from this point forward the LXX and NT repeatedly summarize the entire Exodus as a single event using ἐξάγω / ἐξήγαγεν: Deut 6:12; Josh 24:17; Judg 6:8; Ps 80:9 LXX; Acts 7:36; 13:17. The aorist ἐξήγαγεν makes the liberation a single completed historical event, not a process.
κύριοςLORDNominativesubject of ἐξήγαγεν (the LORD as the sole agent of the Exodus)→ participant prominenceκύριος: the Tetragrammaton; the final chapter-close confirms that the Exodus is wholly the LORD's act — κύριος is the subject of ἐξήγαγεν, not Moses or Israel; this theological attribution will become the basis for the Exodus kerygma throughout the OT and NT.
τοὺςtheAccusativearticle with direct object→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative direct object of ἐξήγαγεν→ object specificationυἱός: οἱ υἱοὶ Ισραηλ — all Israel as the covenant community; the object of the LORD's liberating action.
ΙσραηλIsraelGenitivegenitive of apposition (indeclinable)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of apposition (indeclinable).
ἐκfrom / out ofpreposition + genitive (separation: out of Egypt)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: out of Egypt).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
ΑἰγύπτουEgyptGenitivegenitive of apposition (indeclinable toponym)→ participant identificationΑἴγυπτος: 'Egypt'; ἐκ γῆς Αἰγύπτου is the final instance of the recurrent phrase (vv.1, 12, 17, 29, 41, 51) that has framed the entire chapter — the Exodus from Egypt is the chapter's spatial and theological arc.
σὺνwith / together withpreposition + dative (accompaniment: Israel goes out with its host)→ spatial or relational framingσύν: 'with / together with'; σὺν δυνάμει αὐτῶν echoes πᾶσα ἡ δύναμις κυρίου of v.41 — the LORD's host now becomes Israel's own force; the preposition marks the military power as accompanying Israel out of Egypt.
δυνάμειhost / force / power / armyDativedative object of σύν (the accompaniment: Israel marches with its own military host)→ sphere or referenceδύναμις: 'power / force / host / army'; renders Hebrew צִבְאֹתָם ('their hosts / their armies'); the word recurs from v.41 (πᾶσα ἡ δύναμις κυρίου) — there it was the LORD's δύναμις; here it is Israel's own (αὐτῶν), completing the transfer of military identity: Israel exits Egypt as the LORD's host, but also as their own host. The word will govern the chapter's final note: σὺν δυνάμει αὐτῶν, 'with their host' — the Exodus is both a divine act (ἐξήγαγεν κύριος) and Israel's own departure as a marshalled host.
αὐτῶνtheirGenitivegenitive of possession (the host belongs to the sons of Israel)→ relational specificationαὐτῶν: 'their'; the possessive transfers the δύναμις to Israel — they depart as God's army but also as their own nation; the chapter ends on this note of divinely-bestowed martial dignity.