1
Καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων·
And the LORD spoke to Moses, saying:
The standard LXX formula for divine legislation, calquing the Hebrew וַיְדַבֵּר יהוה אֶל־מֹשֶׁה לֵּאמֹר; καὶ ἐλάλησεν κύριος recurs throughout Exodus as the frame for divine commands. The verse is purely transitional, setting up the crucial consecration mandate of v.2.
Word-by-word analysis· 6 words
Καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative action)→ constative aorist (single completed speech act)λαλέω: 'speak, utter'; the LXX uses λαλέω rather than λέγω in the formal divine-speech frame (cf. Lev 1:1; Num 1:1 LXX), giving the introduction a more solemn register; λέγω tends toward the conversational.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: the standard LXX substitution for the divine name יהוה (Tetragrammaton); anarthrous here in the divine-name idiom, not a common noun; this practice drives the NT's 'Lord' Christology when OT texts are applied to Jesus.
πρὸςtopreposition + accusative (direction of speech: 'toward')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech: 'toward').
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of the divine speech)→ object specificationΜωυσῆς: the Greek declinable form of Hebrew מֹשֶׁה; unlike indeclinable transliterations (Φαραω, Ισραηλ), Μωυσῆς is fully inflected as a 3rd-declension noun throughout the LXX Pentateuch.
λέγων·sayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (content-introduction / Hebraism)→ progressive (speech-introduction tag)λέγω: the participle λέγων calques Hebrew לֵאמֹר (lēʾmōr), a standard speech-introduction idiom; in the LXX this Hebraism is pervasive in narrative and legislative passages throughout the Pentateuch and Former Prophets.
2
Ἁγίασόν μοι πᾶν πρωτότοκον πρωτογενές, διανοῖγον πᾶσαν μήτραν ἐν τοῖς υἱοῖς Ισραηλ, ἀπὸ ἀνθρώπου ἕως κτήνους· ἐμοί ἐστιν.
Sanctify to me every firstborn, every first-produced one that opens every womb among the sons of Israel, from human being to beast — it is mine.
Asyndeton signals the immediacy and totality of the divine claim. This verse is the theological foundation of the entire chapter and is directly cited in Luke 2:23 at the presentation of Jesus in the temple (πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται — 'every male opening a womb shall be called holy to the LORD'), making this LXX verse a primary NT Christological anchor. The closing ἐμοί ἐστιν ('it is mine') is an emphatic predicate-dative ownership claim, theologically grounding the consecration mandate in YHWH's prior claim on Israel's firstborn by right of redemption from Egypt.
Word-by-word analysis· 18 words
ἉγίασόνsanctifyAor Act Impr 2 Sg · ἁγιάζωmain verb (divine imperative command)→ ingressive aorist imperative (initiate the act of consecration)ἁγιάζω: 'sanctify, set apart as holy'; renders Hebrew קַדֵּשׁ (Piel of קָדַשׁ); the verb frames the firstborn as belonging to the sphere of the holy (ἅγιος) — YHWH's own realm. Luke 2:23 uses the related adjective ἅγιον ('holy to the LORD'), quoting the sense of this command.
μοιto meDativedative of advantage / ethical dative ('for me, belonging to me')→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage / ethical dative ('for me, belonging to me').
πᾶνeveryAccusativeaccusative adjective modifying πρωτότοκον (totalizing)→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective modifying πρωτότοκον (totalizing).
πρωτότοκονfirstbornAccusativedirect object of ἁγίασόν→ object specificationπρωτότοκος: 'firstborn'; renders Hebrew בְּכוֹר (bəkōr); the theological weight of this word in the OT is immense — the firstborn belongs to YHWH because he redeemed Israel, his own 'firstborn son' (Exod 4:22), from Egypt. The same word is applied to Christ in Col 1:15 (πρωτότοκος πάσης κτίσεως) and Rom 8:29, drawing on this LXX idiom.
πρωτογενές,first-producedAccusativeaccusative appositive / second predicate modifier (emphatic doubling)→ attributive qualificationπρωτογενής: 'first-produced, first-born'; rare compound (πρῶτος + γένος); the LXX doubles the concept with two near-synonyms (πρωτότοκον + πρωτογενές) rendering a single Hebrew word, reinforcing the totality of the divine claim on everything that is 'first.'
διανοῖγονopeningPres Act Ptcp Acc Sg Neut · διανοίγωattributive participle (restricting clause: 'that opens every womb')→ progressive (the opening as the qualifying act)διανοίγω: 'open fully, open wide'; renders Hebrew פֶּטֶר (in the phrase פֶּטֶר רֶחֶם, 'that which opens the womb'); Luke 2:23 cites this exact participle in its quotation of this verse, confirming the LXX wording as the NT's textual base.
πᾶσανeveryAccusativeaccusative adjective modifying μήτραν→ object specificationπᾶσαν: meaning 'every'; it serves as accusative adjective modifying μήτραν.
μήτρανwombAccusativeaccusative object of διανοῖγον→ object specificationμήτρα: 'womb'; renders Hebrew רֶחֶם (reḥem); the phrase πᾶν διανοῖγον μήτραν ('every opener of a womb') becomes the LXX's standard technical expression for the firstborn law, recurring at vv.12, 13, 15 of this chapter.
ἐνamongpreposition + dative (sphere: 'among the sons of Israel')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (sphere: 'among the sons of Israel').
τοῖςtheDativearticle with υἱοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of sphere (within Israel's community)→ sphere or referenceυἱός: the phrase ἐν τοῖς υἱοῖς Ισραηλ ('among the sons of Israel') is the standard LXX idiom for the community of Israel as a whole (Hebrew בְּנֵי יִשְׂרָאֵל, bənê Yiśrāʾēl).
Ισραηλ,Israelindeclinable genitive (genitive of relationship / apposition to υἱοῖς)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable throughout the LXX; used without the article as a proper name for the people as corporate entity.
ἀπὸfrompreposition + genitive (starting point of a merism)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (starting point of a merism).
ἀνθρώπουhuman beingGenitivegenitive: first pole of merism ('from human …')→ relational specificationἄνθρωπος: 'human being, person'; anarthrous, indicating any human firstborn; the merism ἀπὸ ἀνθρώπου ἕως κτήνους ('from human to beast') covers the entire range of living firstlings, a rhetorical device for totality common in the Pentateuch (cf. Exod 11:5).
ἕωςtopreposition + genitive (endpoint of a merism)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (endpoint of a merism).
κτήνους·beastGenitivegenitive: second pole of merism ('… to beast')→ relational specificationκτῆνος: 'beast of burden, domestic animal'; renders Hebrew בְּהֵמָה (bəhēmāh); the merism sets the scope of the consecration command as total — no firstborn, human or animal, is excluded from the divine claim.
ἐμοίmineDativepredicate dative of possession (emphatic: 'it belongs to me')→ participant reference or interestἐμοί: emphatic first-person dative pronoun ('to me / mine'); the predicate position after the colon gives it strong theological emphasis — the firstborn is YHWH's by divine right, not merely dedicated to him by human piety. This grounds all the subsequent legislation in divine ownership rather than human obligation.
ἐστιν.isPres Act Indic 3 Sg · εἰμίcopula (predicate of possession with dative ἐμοί)→ gnomic present (timeless ownership claim)εἰμί: copular verb; here it concludes Jonah's explanation that the storm is upon the sailors because of him.
3
Εἶπεν δὲ Μωυσῆς πρὸς τὸν λαόν· Μνημονεύετε τὴν ἡμέραν ταύτην, ἐν ᾗ ἐξήλθατε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας, ὅτι ἐν χειρὶ κραταιᾷ ἐξήγαγεν ὑμᾶς κύριος ἐντεῦθεν· καὶ οὐ βρωθήσεται ζύμη.
And Moses said to the people: 'Remember this day on which you went out from the land of Egypt, from the house of slavery, for with a strong hand the LORD led you out from here; and leaven shall not be eaten.'
Moses moves from divine speech recipient to public teacher; δέ marks the shift. The memory-command Μνημονεύετε anchors the entire feast legislation in anamnesis: the rite embodies what must not be forgotten. The key phrase χεὶρ κραταιά ('strong hand') recurs as a Pentateuchal signature of the Exodus (vv.9, 14, 16; cf. Deut 6:21; 26:8) and is the catechetical answer to the children's question in v.14. The closing prohibition of leaven (οὐ βρωθήσεται ζύμη) introduces the festival-legislation proper.
Word-by-word analysis· 31 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative: speech act)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲand / nowpostpositive particle (mild continuative-adversative: Moses' response to the divine command)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
πρὸςtopreposition + accusative (direction of address)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of address).
τὸνtheAccusativearticle with λαόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόν·peopleAccusativeaccusative object of πρός (addressee)→ object specificationλαός: 'people'; renders Hebrew הָעָם (hāʿām); in Exodus, ὁ λαός consistently denotes Israel as YHWH's covenant people in corporate solidarity, carrying more theological weight than δῆμος (secular 'crowd').
ΜνημονεύετεRememberPres Act Impr 2 Pl · μνημονεύωmain verb of the embedded speech (command to collective memory)→ durative present imperative (ongoing / repeated remembering)μνημονεύω: 'remember, keep in mind'; renders Hebrew זָכַר (zākar, Qal impr.); in the OT, memory-commands (זָכַר) are not merely cognitive but performative — to 'remember' the Exodus is to reenact it. The same root underlies the Passover Haggadah and the NT institution-narrative (τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, 1 Cor 11:24).
τὴνtheAccusativearticle with ἡμέραν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of μνημονεύετε→ object specificationἡμέρα: 'day'; the article + demonstrative ταύτην ('this very day') makes the day of the Exodus a unique, unrepeatable historical moment that the feast reenacts annually.
ταύτην,thisAccusativeaccusative demonstrative adjective (intensifying: 'this very day')→ object specificationταύτην,: meaning 'this'; it serves as accusative demonstrative adjective (intensifying: 'this very day').
ἐνonpreposition + dative (temporal: 'on which day')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on which day').
ᾗwhichDativerelative pronoun, dative with ἐν (antecedent: ἡμέραν)→ participant reference or interestᾗ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, dative with ἐν (antecedent: ἡμέραν).
ἐξήλθατεyou went outAor Act Indic 2 Pl · ἐξέρχομαιmain verb of relative clause (the Exodus event recalled)→ constative aorist (single completed historical departure)ἐξέρχομαι: 'go out, depart'; renders Hebrew יָצָא (yāṣāʾ); the Exodus itself is concentrated in this one aorist — the single act of going-out that defines Israel as a people thereafter. The second-plural addresses the community as a corporate entity participating in the founding event.
ἐκfrompreposition + genitive (ablative: point of departure)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of departure).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτου,Egyptindeclinable genitive (genitive of relationship with γῆς: 'land of Egypt')→ participant identificationΑἴγυπτος: the Greek name for Hebrew מִצְרַיִם (Miṣrayim); indeclinable in LXX usage when used as a proper name; 'land of Egypt' is the full formula used in Exodus as the theological shorthand for the place of slavery and divine deliverance.
ἐξfrompreposition + genitive (ablative: second descriptive phrase)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: second descriptive phrase).
οἴκουhouseGenitivegenitive object of ἐξ→ relational specificationοἴκου: meaning 'house'; it serves as genitive object of ἐξ.
δουλείας,of slaveryGenitivegenitive of description / characterization ('house of slavery')→ relational specificationδουλεία: 'slavery, servitude'; renders Hebrew עֲבָדִים (ʿăbādîm, lit. 'servants/slaves'); the phrase οἶκος δουλείας ('house of slavery') is the formulaic LXX designation of Egypt as place of bondage (cf. Exod 20:2; Deut 5:6; 6:12) — the Decalogue preamble uses the same phrase. It frames the Exodus as liberation from a totalizing servitude.
ὅτιforconjunction (causal: grounds the memory-command)→ discourse linkage or contrastὅτι: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἐνwithpreposition + dative (instrumental: 'with a strong hand')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: 'with a strong hand').
χειρὶhandDativedative of instrument (within the prepositional phrase)→ spatial or relational framingχείρ: 'hand'; renders Hebrew יָד (yād); the phrase ἐν χειρὶ κραταιᾷ ('by a strong hand') is the Exodus signature formula for YHWH's direct, powerful intervention (cf. Deut 4:34; 5:15; 26:8 LXX). It recurs in this chapter at vv.9 and 16 and functions as the catechetical answer to the children's question in v.14.
κραταιᾷstrongDativedative adjective modifying χειρὶ→ sphere or referenceκραταιός: 'strong, mighty, powerful'; renders Hebrew חֲזָקָה (ḥăzāqāh, fem. adj.); a characteristic attribute in the Exodus formula, emphasizing the overwhelming divine power rather than any human instrument.
ἐξήγαγενled outAor Act Indic 3 Sg · ἐξάγωmain verb of causal clause (the Exodus action narrated)→ constative aorist (single completed act of divine deliverance)ἐξάγω: 'lead out, bring out'; renders Hebrew יָצָא (Hiphil, יוֹצִיא); the causative verb underscores that YHWH is the active agent of the Exodus — Israel was 'led out,' not self-liberated. This verb is the Pentateuch's primary theological verb for the Exodus event.
ὑμᾶςyouAccusativeaccusative direct object of ἐξήγαγεν→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐξήγαγεν.
κύριοςthe LORDNominativesubject (delayed for emphasis after the instrumental phrase)→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject (delayed for emphasis after the instrumental phrase).
ἐντεῦθεν·from hereadverb of place (deictic: 'from this place')→ clausal contributionἐντεῦθεν: 'from here, from this place'; renders Hebrew מִזֶּה; the deictic pronoun collapses the temporal distance between the original Exodus and Moses' present address — they are, rhetorically, still 'here' in Egypt at the moment of departure.
καὶandconjunction (additive, introducing the leaven prohibition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (with future indicative: strong prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
βρωθήσεταιshall be eatenFut Pass Indic 3 Sg · βιβρώσκωmain verb (future passive as prohibition: 'it shall not be eaten')→ futuristic indicative functioning as legal prohibition (cf. LXX decalogue: οὐ φονεύσεις)βιβρώσκω: 'eat, consume'; the future passive βρωθήσεται is the standard LXX legal-prohibition form (future indicative + οὐ), paralleling the Decalogue prohibitions; it renders the Hebrew לֹא יֵאָכֵל (Niphal future). The passive voice emphasizes the absolute character of the ban — leaven is simply not to be eaten by anyone.
ζύμη.leavenNominativesubject of passive verb βρωθήσεται→ participant prominenceζύμη: 'leaven, yeast'; renders Hebrew חָמֵץ (ḥāmēṣ, 'leavened thing'); the prohibition of leaven during the feast is a complex symbol: the unleavened bread represents both the haste of the departure (no time to let bread rise) and a ritual purity associated with the holy time of the Passover. Paul takes up ζύμη typologically in 1 Cor 5:6–8.
4
Ἐν γὰρ τῇ σήμερον ὑμεῖς ἐκπορεύεσθε ἐν μηνὶ τῶν νέων.
For today you are going out, in the month of the new grain.
γάρ explains why 'this day' must be remembered: the departure is happening now, in this very present moment (τῇ σήμερον — the articular adverb personifying 'today'). The verse specifies the month of the departure as the month of the new grain (ἐν μηνὶ τῶν νέων, the month Abib / Nisan), grounding the feast in the agricultural calendar of the land they are about to enter.
Word-by-word analysis· 10 words
Ἐνinpreposition + dative (temporal: 'on / in today')→ spatial or relational framingἘν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'on / in today').
γὰρforpostpositive explanatory conjunction→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle substantivizing the adverb σήμερον→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
σήμερονtodayadverb used as a substantive with the article τῇ (articular adverb, dative of time)→ noun-phrase markingσήμερον: 'today'; renders Hebrew הַיּוֹם (hayyôm, 'this day / today'); the articular form τῇ σήμερον gives the adverb nominal force — 'in the today,' a Hebraism that personalizes the present moment as the day of divine action.
ὑμεῖςyouNominativesubject (emphatic pronoun — the people as participants in the Exodus)→ participant referenceὑμεῖς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic pronoun — the people as participants in the Exodus).
ἐκπορεύεσθεare going outPres Mid Indic 2 Pl · ἐκπορεύομαιmain verb (historical present: the departure as an ongoing, happening event)→ historical / vivid present (the Exodus spoken of as occurring now)ἐκπορεύομαι: 'go out, depart'; a compound of ἐκ + πορεύομαι; renders Hebrew יֹצְאִים (Qal participle of יָצָא); the present tense gives the departure a vividness — it is not yet a past event but an action in progress as Moses speaks, lending immediacy to the entire instruction.
ἐνinpreposition + dative (temporal: specifying the month)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: specifying the month).
μηνὶmonthDativedative of time (within the prepositional phrase)→ spatial or relational framingμήν: 'month'; renders Hebrew חֹדֶשׁ (ḥōdeš, 'new moon / month'); the same word is used for the monthly new-moon festival and for the calendar month; the following genitive τῶν νέων specifies which month.
τῶνof theGenitivearticle with νέων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
νέων.new grainGenitivegenitive of description with μηνὶ ('month of the new things')→ relational specificationνέος: 'new, fresh'; the phrase μὴν τῶν νέων renders Hebrew חֹדֶשׁ הָאָבִיב (ḥōdeš hāʾābîb, 'month of the ripening grain / month Abib'); the LXX paraphrases the Hebrew name Abib ('green-ear / new grain') with the Greek equivalent νέων. This is the month of the spring barley harvest, which became the month of Nisan in the later Jewish calendar and the month of Passover.
5
Καὶ ἔσται ἡνίκα ἐὰν εἰσαγάγῃ σε κύριος ὁ θεός σου εἰς τὴν γῆν τῶν Χαναναίων καὶ Χετταίων καὶ Αμορραίων καὶ Εὐαίων καὶ Ιεβουσαίων, ἣν ὤμοσεν τοῖς πατράσιν σου δοῦναί σοι, γῆν ῥέουσαν γάλα καὶ μέλι, καὶ ποιήσεις τὴν λατρείαν ταύτην ἐν τῷ μηνὶ τούτῳ.
And it shall be when the LORD your God brings you into the land of the Canaanites and Hittites and Amorites and Hivites and Jebusites, which he swore to your fathers to give you — a land flowing with milk and honey — you shall perform this service in this month.
The formula καὶ ἔσται ἡνίκα ἐὰν + subjunctive is the LXX's standard legislative introduction for land-conditional laws (cf. Deut 6:10 LXX); the observance is anchored in future fulfillment of the land-promise. The five-nation list marks the promised land by its current inhabitants; the γάλα καὶ μέλι phrase is the classic LXX descriptor of Canaan's bounty. The conditional structure subordinates the feast-command to YHWH's faithfulness to the patriarchal oath.
Word-by-word analysis· 44 words
Καὶandnarrative conjunction (introducing a new legislative clause)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb of the conditional frame ('and it shall be that…')→ predictive futureεἰμί: the formula καὶ ἔσται ἡνίκα ἐὰν calques Hebrew וְהָיָה כִּי + imperfect, the standard conditional-legislative formula in Deuteronomy and Exodus; ἔσται functions as a hinge between the future condition and the following apodosis.
ἡνίκαwhentemporal conjunction introducing the conditional clause→ discourse linkage or contrastἡνίκα: 'when, at what time'; a literary temporal conjunction, more formal than ὅτε; in the LXX it frequently introduces land-entry conditions.
ἐὰνif / wheneverconditional particle with subjunctive (ἐὰν + aor subj)→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
εἰσαγάγῃhe brings inAor Act Subj 3 Sg · εἰσάγωverb of the conditional protasis (divine act of land-entry)→ aorist subjunctive (contingent future action)εἰσάγω: 'bring into, lead in'; renders Hebrew יְבִיאֲךָ (Hiphil of בּוֹא, 'to bring you'); YHWH is consistently the active agent of the land-entry — Israel is 'brought in,' not self-settled.
σεyouAccusativeaccusative object of εἰσαγάγῃ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of εἰσαγάγῃ.
κύριοςthe LORDNominativesubject of εἰσαγάγῃ→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of εἰσαγάγῃ.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος ('the LORD your God')→ participant prominenceθεός: 'God'; κύριος ὁ θεός σου renders the full name יהוה אֱלֹהֶיךָ — the covenant-name formula that marks Deuteronomic style and appears throughout Moses' addresses in Exodus 13.
σουyourGenitivegenitive of relationship with θεός→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship with θεός.
εἰςintopreposition + accusative (directional: destination of land-entry)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (directional: destination of land-entry).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (destination)→ object specificationγῆν: meaning 'land'; it serves as accusative object of εἰς (destination).
τῶνof theGenitivearticle with Χαναναίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίωνCanaanitesGenitivegenitive of identification (land defined by its current occupants)→ relational specificationΧαναναῖος: 'Canaanite'; renders Hebrew כְּנַעֲנִי; the five-people list varies slightly across Pentateuchal passages (sometimes six or seven); here the LXX gives five names, characterizing the full extent of the promised territory.
καὶandconjunction (listing peoples)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταίωνHittitesGenitivegenitive (second nation in list)→ relational specificationΧετταῖος: 'Hittite'; renders Hebrew חִתִּי; the Hittites appear in most Pentateuchal lists of Canaan's nations.
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑμορραίωνAmoritesGenitivegenitive (third nation)→ relational specificationΑμορραῖος: 'Amorite'; renders Hebrew אֱמֹרִי; the Amorites in Genesis denote the highland population of Canaan generally.
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕὐαίωνHivitesGenitivegenitive (fourth nation)→ relational specificationΕὐαίων: meaning 'Hivites'; it serves as genitive (fourth nation).
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Ιεβουσαίων,JebusitesGenitivegenitive (fifth and final nation in list)→ relational specificationΙεβουσαῖος: 'Jebusite'; the Jebusites occupied Jerusalem until David's capture of it (2 Sam 5:6–9); their mention at the head of the nation-list points toward the city that will become YHWH's dwelling.
ἣνwhichAccusativerelative pronoun, accusative (antecedent: γῆν — the land)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, accusative (antecedent: γῆν — the land).
ὤμοσενhe sworeAor Act Indic 3 Sg · ὄμνυμιverb of the relative clause (patriarchal oath recalled)→ constative aorist (the completed ancestral oath)ὄμνυμι: 'swear an oath'; renders Hebrew נִשְׁבַּע (Niphal of שָׁבַע); the patriarchal oath is the foundation of Israel's claim to Canaan throughout the Pentateuch (Gen 12:7; 15:18; 17:8; 26:3); Moses repeatedly invokes it to motivate obedience.
τοῖςto theDativearticle with πατράσιν→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object of ὤμοσεν→ sphere or referenceπατήρ: 'father'; the τοῖς πατράσιν refers to the patriarchs — Abraham, Isaac, Jacob — to whom the land-promise was made; the intergenerational character of the oath (oath to ancestors, fulfilled for descendants) is central to Deuteronomic theology.
σουyourGenitivegenitive of relationship with πατράσιν→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship with πατράσιν.
δοῦναίto giveAor Act Inf · δίδωμιinfinitive of purpose / content of the oath (what was sworn)→ constative aorist infinitiveδίδωμι: 'give'; the infinitive δοῦναι unfolds the first charge — giving David bread and sword.
σοι,to youDativedative indirect object of δοῦναί (beneficiary of the oath)→ sphere or referenceσοι,: meaning 'to you'; it serves as dative indirect object of δοῦναί (beneficiary of the oath).
γῆνa landAccusativeaccusative in apposition to the previous γῆν (describing the land)→ object specificationγῆν: meaning 'a land'; it serves as accusative in apposition to the previous γῆν (describing the land).
ῥέουσανflowingPres Act Ptcp Acc Sg Fem · ῥέωattributive participle with γῆν ('a land flowing')→ progressive (continuous natural abundance)ῥέω: 'flow'; renders Hebrew זָבַת (Qal ptcp fem. of זוּב, 'to flow/ooze'); the formula γῆ ῥέουσα γάλα καὶ μέλι ('a land flowing with milk and honey') is one of the most recognizable phrases in the LXX Pentateuch, appearing over a dozen times in Exodus–Deuteronomy as the standard descriptor of Canaan's bounty.
γάλαmilkAccusativeaccusative object of ῥέουσαν (first element of the merism)→ object specificationγάλα: 'milk'; renders Hebrew חָלָב (ḥālāb); in the ancient Near East, milk is a sign of pastoral abundance; the milk-and-honey formula pairs pastoral and agricultural fertility.
καὶandconjunction (linking the two elements of the abundance formula)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μέλι,honeyAccusativeaccusative (second element of the merism)→ object specificationμέλι: 'honey'; renders Hebrew דְּבַשׁ (dəbāš); likely refers to fruit-syrup (date or grape honey) as much as bee-honey; together with γάλα forms the classic merism of Canaan's natural richness.
καὶandconjunction (apodosis: now the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσειςyou shall performFut Act Indic 2 Sg · ποιέωmain verb of the apodosis (the command activated by land-entry)→ predictive future as legal obligationποιέω: 'do, perform, carry out'; renders Hebrew וְעָבַדְתָּ (Qal perfect with waw-consecutive of עָבַד, 'serve/perform'); the verb governs λατρείαν, making the feast-observance an act of divine service.
τὴνtheAccusativearticle with λατρείαν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
λατρείανserviceAccusativedirect object of ποιήσεις→ object specificationλατρεία: 'sacred service, cultic worship'; renders Hebrew עֲבֹדָה (ʿăbōdāh, 'service/work'); in the LXX λατρεία denotes Israel's covenantal duty of worship as distinct from servitude to human masters (cf. the wordplay — Egypt was a house of δουλεία, 'slavery,' but Israel is called to λατρεία, 'worship,' of YHWH). Paul uses λατρεία in Rom 12:1 for the 'spiritual worship' of the Christian life.
ταύτηνthisAccusativeaccusative demonstrative adjective (referencing the feast-observance just described)→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as accusative demonstrative adjective (referencing the feast-observance just described).
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
τῷtheDativearticle with μηνὶ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὶmonthDativedative of time→ sphere or referenceμηνὶ: meaning 'month'; it serves as dative of time.
τούτῳ.thisDativedative demonstrative adjective (this month — the month just identified as Abib, v.4)→ sphere or referenceτούτῳ.: meaning 'this'; it serves as dative demonstrative adjective (this month — the month just identified as Abib, v.4).
6
Ἓξ ἡμέρας ἔδεσθε ἄζυμα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἑορτὴ κυρίου.
Six days you shall eat unleavened bread, and on the seventh day a feast of the LORD.
Asyndeton continues the crisp legislative style. The verse structures the week: six days of ἄζυμα eating followed by the seventh-day ἑορτή. The number pattern (6+1) echoes the Sabbath-creation pattern, sanctifying the feast-week within the same theological grammar as the week itself.
Word-by-word analysis· 11 words
Ἓξsixaccusative numeral (modifying ἡμέρας: accusative of duration)→ participant identificationἛξ: transliterated proper name rendered in Greek letters; here it functions as accusative numeral (modifying ἡμέρας: accusative of duration).
ἡμέραςdaysAccusativeaccusative of duration ('for six days')→ object specificationἡμέρας: meaning 'days'; it serves as accusative of duration ('for six days').
ἔδεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (future as legal prescription)→ predictive future as ongoing obligationἐσθίω: 'eat'; middle future ἔδεσθε; renders Hebrew תֹּאכַל (Qal imperfect 2ms, though LXX uses plural for collective Israel); eating as a ritual act embodies the memorial.
ἄζυμα,unleavened breadAccusativeaccusative object of ἔδεσθε→ object specificationἄζυμος: 'without leaven, unleavened'; renders Hebrew מַצּוֹת (maṣṣôt, pl.); the Feast of Unleavened Bread (ἑορτὴ τῶν ἀζύμων) is one of the three annual pilgrimage feasts; the word is used in the NT for the feast-period surrounding Passover (Matt 26:17; Mark 14:1; Luke 22:1).
τῇon theDativearticle with ἡμέρᾳ (dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive particle (mild contrast: six days … but the seventh…)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡμέρᾳdayDativedative of time ('on the day')→ sphere or referenceἡμέρᾳ: meaning 'day'; it serves as dative of time ('on the day').
τῇtheDativearticle with ἑβδόμῃ (repeated article for emphasis)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativedative ordinal adjective modifying ἡμέρᾳ→ sphere or referenceἕβδομος: 'seventh'; the seventh day echoes the Sabbath pattern of Gen 2:1–3, sanctifying the feast-week within the same theological grammar as the creation week; the seventh day of Unleavened Bread is itself a holy assembly (cf. Exod 12:16).
ἑορτὴfeastNominativesubject (nominal predicate: 'the seventh day is a feast')→ participant prominenceἑορτή: 'festival, feast, celebration'; renders Hebrew חַג (ḥag, 'pilgrimage feast'); ἑορτή in the LXX is the standard word for Israel's three annual pilgrimage festivals (Passover, Pentecost, Tabernacles); used absolutely without a copula here (gnomic declaration).
κυρίου.of the LORDGenitivegenitive of possession / dedication ('a feast belonging to the LORD')→ relational specificationκυρίου.: meaning 'of the LORD'; it serves as genitive of possession / dedication ('a feast belonging to the LORD').
7
Ἄζυμα βρωθήσεται ἑπτὰ ἡμέρας· οὐκ ὀφθήσεταί σοι ζυμωτόν, οὐδὲ ἔσται σοι ζύμη ἐν πᾶσιν τοῖς ὁρίοις σου.
Unleavened bread shall be eaten for seven days; nothing leavened shall appear to you, nor shall there be leaven for you in all your territory.
Two parallel prohibitions expand the leaven-ban geographically: not merely in the home but ἐν πᾶσιν τοῖς ὁρίοις ('in all your borders/territory'). The double negative (οὐκ … οὐδέ) is emphatic and all-encompassing. The passive ὀφθήσεταί ('shall not be seen by you') is more absolute than mere prohibition — even the appearance of leaven is banned.
Word-by-word analysis· 17 words
Ἄζυμαunleavened breadNominativesubject (fronted for emphasis)→ participant prominenceἌζυμα: meaning 'unleavened bread'; it serves as subject (fronted for emphasis).
βρωθήσεταιshall be eatenFut Pass Indic 3 Sg · βιβρώσκωmain verb (future passive as legal prescription)→ predictive future (positive prescription: what must be eaten)βιβρώσκω: 'eat, consume'; the future passive recurs from v.3; the fronting of ἄζυμα as subject gives the prescription positive force before the prohibitions follow.
ἑπτὰsevenaccusative numeral modifying ἡμέρας→ measure or countἑπτὰ: meaning 'seven'; numeral expression contributing count or measure in context.
ἡμέρας·daysAccusativeaccusative of duration→ object specificationἡμέρας·: meaning 'days'; it serves as accusative of duration.
οὐκnotnegative particle (with future indicative: absolute prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ὀφθήσεταίshall be seenFut Pass Indic 3 Sg · ὁράωmain verb of first prohibition (passive: 'shall not appear to you')→ predictive future as prohibitionὁράω: 'see'; future passive ὀφθήσεται ('shall be seen') renders Hebrew לֹא יֵרָאֶה (Niphal of רָאָה, 'shall not be seen'); the passive construction bans even the appearance of leaven — it must not come into view. This is a stricter formulation than merely 'you shall not eat.'
σοιto youDativedative of reference ('to / in your sight')→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference ('to / in your sight').
ζυμωτόν,anything leavenedNominativesubject of ὀφθήσεταί→ participant prominenceζυμωτός: 'leavened, made with leaven'; substantive neuter; renders Hebrew חָמֵץ (ḥāmēṣ); a broader term than ζύμη ('leaven' itself) — it covers any leavened product.
οὐδέnornegative conjunction (introducing the second prohibition)→ discourse linkage or contrastοὐδέ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall there beFut Mid Indic 3 Sg · εἰμίmain verb of second prohibition ('there shall not be')→ predictive future as prohibitionεἰμί (fut.): copula.
σοιfor youDativedative of possession ('you shall not have')→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of possession ('you shall not have').
ζύμηleavenNominativesubject of ἔσται→ participant prominenceζύμη: meaning 'leaven'; it serves as subject of ἔσται.
ἐνinpreposition + dative (locative: sphere of the prohibition)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: sphere of the prohibition).
πᾶσινallDativedative adjective modifying ὁρίοις (totalizing)→ sphere or referenceπᾶσιν: meaning 'all'; it serves as dative adjective modifying ὁρίοις (totalizing).
τοῖςtheDativearticle with ὁρίοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρίοιςborders / territoryDativedative of place (within all your territory)→ sphere or referenceὅριον: 'border, boundary, territory'; renders Hebrew גְּבֻלְךָ (gəbulkā, 'your border / your land'); ἐν πᾶσιν τοῖς ὁρίοις σου extends the leaven-ban from the individual household to the entire national territory — the community's collective purity is at stake.
σου.yourGenitivegenitive of possession with ὁρίοις→ relational specificationσου.: meaning 'your'; it serves as genitive of possession with ὁρίοις.
8
Καὶ ἀναγγελεῖς τῷ υἱῷ σου ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· Διὰ τοῦτο ἐποίησεν κύριος ὁ θεός μου ἐμοί, ὡς ἐξεπορευόμην ἐξ Αἰγύπτου.
And you shall tell your son on that day, saying: 'It is because of this that the LORD my God acted for me when I was going out from Egypt.'
The feast legislation opens outward into pedagogy: the parent addresses the child on the day of the feast itself. This is the first of two catechetical exchanges (the second is vv.14–15); together they give the feast its transgenerational function. The first-person singular 'ὡς ἐξεπορευόμην … ἐμοί' is striking — Moses instructs each Israelite to tell the story as their own personal Exodus, collapsing the distance between the founding event and the present generation (a feature of the Passover Haggadah).
Word-by-word analysis· 22 words
Καὶandnarrative conjunction (extending the instruction)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναγγελεῖςyou shall tellFut Act Indic 2 Sg · ἀναγγέλλωmain verb (future as command: the obligation of intergenerational instruction)→ predictive future as legal obligationἀναγγέλλω: 'report, announce, declare fully'; renders Hebrew וְהִגַּדְתָּ (Hiphil of נָגַד, 'tell, declare'); a more formal verb than λέγω, stressing the completeness and officiality of the transmission — the Exodus story is to be formally declared, not merely mentioned.
τῷto theDativearticle with υἱῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῷsonDativedative indirect object of ἀναγγελεῖς (recipient of the declaration)→ sphere or referenceυἱός: 'son'; the catechetical pattern of parent–child instruction is formalized in the Deuteronomic framework (Deut 6:7, 20–21); the feast itself generates the question and answer (cf. v.14; Exod 12:26–27; Deut 6:20–25).
σουyourGenitivegenitive of possession with υἱῷ→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with υἱῷ.
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle with ἡμέρᾳ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρᾳ: meaning 'day'; it serves as dative of time.
ἐκείνῃthatDativedative demonstrative adjective ('on that day' = the feast day)→ sphere or referenceἐκείνῃ: meaning 'that'; it serves as dative demonstrative adjective ('on that day' = the feast day).
λέγων·sayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (introducing direct speech)→ progressive (the manner of telling)λέγω: 'say'; the Hebraism לֵאמֹר (lēʾmōr, 'saying') is exactly reproduced; introduces the divine speech in vv.2.
Διὰbecause ofpreposition + accusative (causal)→ spatial or relational framingΔιὰ: meaning 'because of'; here it marks the relation signaled by preposition + accusative (causal).
τοῦτοthisAccusativeaccusative object of Διά (anaphoric: pointing to the Exodus event)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of Διά (anaphoric: pointing to the Exodus event).
ἐποίησενacted / didAor Act Indic 3 Sg · ποιέωmain verb of the catechetical declaration (the Exodus as YHWH's act)→ constative aorist (the Exodus as a single, completed divine act)ποιέω: 'do, act, make'; renders Hebrew עָשָׂה; the broad verb captures the totality of YHWH's Exodus acts — plagues, Passover, departure — in a single word. The formula Διὰ τοῦτο ἐποίησεν κύριος ('Because of this the LORD acted') makes the feast-observance the causal reason for divine intervention — the Exodus happened so that there would be a feast.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος→ participant prominenceθεός: meaning 'God'; it serves as appositive to κύριος.
μουmyGenitivegenitive of possession with θεός ('my God')→ relational specificationThe shift from 'the LORD your God' (v.5) to 'the LORD my God' (ἐμοί) is deliberate — the parent now speaks in the first person, owning the Exodus as a personal event. This collapses the temporal gap between the original Exodus and the feast-keeping generation, making the story always one's own.
ἐμοί,for meDativedative of advantage / beneficiary ('acted for me')→ sphere or referenceἐμοί,: meaning 'for me'; it serves as dative of advantage / beneficiary ('acted for me').
ὡςwhentemporal conjunction ('when, as I was going out')→ discourse linkage or contrastὡς: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεπορευόμηνI was going outImpf Mid Indic 1 Sg · ἐκπορεύομαιverb of temporal clause (imperfect: ongoing action at the time of the Exodus)→ imperfect progressive (the departure as an ongoing process, not a single moment)ἐκπορεύομαι: 'go out, depart'; the imperfect ἐξεπορευόμην ('I was in the process of going out') vividly situates the speaker in the moment of departure — a present-continuous recollection that the feast must reenact annually.
ἐξfrompreposition + genitive (ablative: point of origin)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of origin).
Αἰγύπτου.Egyptindeclinable genitive (place of departure)→ participant identificationΑἰγύπτου.: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (place of departure).
9
Καὶ ἔσται σοι σημεῖον ἐπὶ τῆς χειρός σου καὶ μνημόσυνον πρὸ ὀφθαλμῶν σου, ὅπως ἂν γένηται ὁ νόμος κυρίου ἐν τῷ στόματί σου· ἐν γὰρ χειρὶ κραταιᾷ ἐξήγαγέν σε κύριος ὁ θεός σου ἐξ Αἰγύπτου.
And it shall be a sign for you on your hand and a memorial before your eyes, so that the law of the LORD may be in your mouth; for with a strong hand the LORD your God led you out of Egypt.
This verse is one of the four Pentateuchal texts inscribed in tefillin (phylacteries); σημεῖον ἐπὶ τῆς χειρός and μνημόσυνον πρὸ ὀφθαλμῶν map onto the arm-tefillah and head-tefillah respectively. The purpose clause (ὅπως ἂν γένηται ὁ νόμος κυρίου ἐν τῷ στόματί σου) makes the ultimate goal of the festival the internalization of the Torah — observance produces memory, and memory produces oral recitation. The verse closes with the χεὶρ κραταιά formula for the third time (cf. vv.3, 9, 16), providing a refrain that structures the entire legislative section.
Word-by-word analysis· 35 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (existential: 'there shall be for you')→ predictive futureεἰμί (fut.): copula.
σοιfor youDativedative of possession / reference→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of possession / reference.
σημεῖονa signNominativesubject of ἔσται (first of two parallel subjects)→ participant prominenceσημεῖον: 'sign, mark, token'; renders Hebrew אוֹת (ʾôt), the covenant-sign par excellence in the OT (cf. the Sabbath sign, Exod 31:13; circumcision, Gen 17:11; the rainbow, Gen 9:12–13); the σημεῖον here points to the hand-tefillah (arm phylactery). Jesus criticizes those who 'broaden their phylacteries' (Matt 23:5), assuming the tefillin practice rooted in this verse.
ἐπὶonpreposition + genitive (locative: position on the hand)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (locative: position on the hand).
τῆςtheGenitivearticle with χειρός→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρόςhandGenitivegenitive of place (position of the sign)→ relational specificationχείρ: the hand-sign (σημεῖον ἐπὶ τῆς χειρός) renders Hebrew אוֹת עַל־יָדְךָ; in the tefillin tradition this refers to the arm-box worn on the inner forearm, facing the heart.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandconjunction (introducing the second sign)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μνημόσυνονa memorialNominativesubject of ἔσται (second parallel subject)→ participant prominenceμνημόσυνον: 'memorial, reminder, remembrance'; renders Hebrew זִכָּרוֹן (zikkārôn, 'memorial/reminder'); the head-phylactery serves as a constant visible reminder of the Exodus covenant. In v.16 the LXX uses ἀσάλευτον ('immovable') instead of μνημόσυνον for the same Hebrew word — a divergence within the chapter itself, suggesting either a doublet in the source or a different translator-hand at v.16.
πρὸbeforepreposition + genitive (locative: 'in front of')→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + genitive (locative: 'in front of').
ὀφθαλμῶνeyesGenitivegenitive of place with πρό ('before your eyes')→ relational specificationὀφθαλμός: 'eye'; πρὸ ὀφθαλμῶν σου renders Hebrew לְזִכָּרוֹן בֵּין עֵינֶיךָ ('as a reminder between your eyes'), the textual basis for the head-tefillah (worn on the forehead between the eyes).
σου,yourGenitivegenitive of possession→ relational specificationσου,: meaning 'your'; it serves as genitive of possession.
ὅπωςso thatconjunction of purpose (introducing the purpose clause)→ discourse linkage or contrastὅπως: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
ἂνwould / maymodal particle with subjunctive (softening the purpose into a goal)→ discourse linkage or contrastἂν: meaning 'would'; conjunction or particle linking this unit with the surrounding discourse.
γένηταιmay be / come to beAor Mid Subj 3 Sg · γίνομαιverb of purpose clause (ὅπως ἂν + aor subj)→ aorist subjunctive (purpose: prospective)γίνομαι: 'become, be, come about'; the purpose clause (ὅπως ἂν γένηται ὁ νόμος … ἐν τῷ στόματί σου) expresses the ultimate telos of the sign-and-memorial: the Torah is to be internalized until it rises to the lips as habitual speech — memory-embodied-as-word.
ὁtheNominativearticle with νόμος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμοςlawNominativesubject of γένηται→ participant prominenceνόμος: 'law, instruction'; renders Hebrew תּוֹרָה (tôrāh); in the LXX νόμος is the standard rendering of tôrāh throughout the Pentateuch; the purpose that the law be 'in your mouth' (ἐν τῷ στόματί σου) echoes Deut 30:14 (LXX: ἐγγύς σού ἐστιν τὸ ῥῆμα … ἐν τῷ στόματί σου), cited in Rom 10:8.
κυρίουof the LORDGenitivegenitive of source / authority ('the LORD's law')→ relational specificationκυρίου: meaning 'of the LORD'; it serves as genitive of source / authority ('the LORD's law').
ἐνinpreposition + dative (locative: 'in your mouth')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in your mouth').
τῷtheDativearticle with στόματί→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
στόματίmouthDativedative of place (locative: 'in your mouth')→ sphere or referenceστόμα: 'mouth'; the Torah 'in the mouth' (ἐν τῷ στόματί σου) is the telos of the sign-and-memorial system — the external marker (tefillah) drives toward inward appropriation expressed in verbal recitation, the heart of the Shema tradition.
σου·yourGenitivegenitive of possession→ relational specificationσου·: meaning 'your'; it serves as genitive of possession.
ἐνwithpreposition + dative (instrumental: 'by a strong hand')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: 'by a strong hand').
γὰρforpostpositive causal conjunction (grounding the command in history)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
χειρὶhandDativedative of instrument→ sphere or referenceχειρὶ: meaning 'hand'; it serves as dative of instrument.
κραταιᾷstrongDativedative adjective modifying χειρὶ→ sphere or referenceκραταιᾷ: meaning 'strong'; it serves as dative adjective modifying χειρὶ.
ἐξήγαγένled you outAor Act Indic 3 Sg · ἐξάγωmain verb of the explanatory clause (the Exodus as the ground for the command)→ constative aoristἐξάγω: 'lead out / bring out'; renders וַיֹּצֵא ('he brought out'); the classic exodus-verb (cf. ἐξήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου) — David's rescue is framed as a personal exodus from constriction into open space; cognate ἐξάγων recurs at v. 49.
σεyouAccusativeaccusative direct object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος→ participant prominenceθεός: meaning 'God'; it serves as appositive to κύριος.
σουyourGenitivegenitive of possession with θεός→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with θεός.
ἐξfrompreposition + genitive (ablative: origin)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: origin).
Αἰγύπτου.Egyptindeclinable genitive→ participant identificationΑἰγύπτου.: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
10
Καὶ φυλάξεσθε τὸν νόμον τοῦτον κατὰ καιροὺς ὡρῶν ἀφ᾿ ἡμερῶν εἰς ἡμέρας.
And you shall keep this law at its appointed seasons, from year to year.
The verse closes the B-unit (vv.3–10) with a summary command to perpetual observance: φυλάξεσθε ('you shall keep / guard') is the Deuteronomic verb for Torah-obedience, and κατὰ καιροὺς ὡρῶν ('at appointed seasons') encodes the feast within the liturgical calendar. The phrase ἀφ᾿ ἡμερῶν εἰς ἡμέρας ('from days to days') calques Hebrew מִיָּמִים יָמִימָה, a Hebrew idiom for annual recurrence ('year after year').
Word-by-word analysis· 12 words
Καὶandconjunction (closing the legislative unit)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξεσθεyou shall keepFut Mid Indic 2 Pl · φυλάσσωmain verb (future as solemn obligation)→ predictive future as legal obligationφυλάσσω: 'guard, keep, observe'; renders Hebrew וְשָׁמַרְתָּ (Qal perfect with waw-consecutive of שָׁמַר, 'keep/guard'); the Deuteronomic verb for Torah-keeping, encompassing faithful observance, ritual precision, and transmitted memory. The middle φυλάξεσθε implies personal participation: you shall guard this for yourselves.
τὸνtheAccusativearticle with νόμον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμονlawAccusativedirect object of φυλάξεσθε→ object specificationνόμον: meaning 'law'; it serves as direct object of φυλάξεσθε.
τοῦτονthisAccusativeaccusative demonstrative (pointing back to the whole feast-legislation)→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as accusative demonstrative (pointing back to the whole feast-legislation).
κατὰaccording topreposition + accusative (distributive: 'at / according to')→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (distributive: 'at / according to').
καιροὺςseasonsAccusativeaccusative object of κατά (distributive: 'at its appointed seasons')→ object specificationκαιρός: 'appointed time, season'; renders Hebrew מוֹעֵד (môʿēd, 'appointed feast-time'); the Levitical term for the fixed sacred calendar (Lev 23:2–4 LXX: μωαδ → καιρός); κατὰ καιρούς means 'at the proper, divinely-appointed times.'
ὡρῶνof seasons / timesGenitivegenitive of specification with καιρούς ('appointed seasons of the year')→ relational specificationὥρα: 'season, time of year, appointed hour'; renders Hebrew מִן in combination with the following phrase; the genitive ὡρῶν further specifies the seasons within which the feast falls — spring, the month of Abib.
ἀφ᾿frompreposition + genitive (starting point of the temporal idiom)→ spatial or relational framingἀφ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (starting point of the temporal idiom).
ἡμερῶνdays / yearGenitivegenitive in the idiom ἀφ᾿ ἡμερῶν εἰς ἡμέρας ('from days to days' = annually)→ relational specificationἡμέρα: the phrase ἀφ᾿ ἡμερῶν εἰς ἡμέρας is a calque of Hebrew מִיָּמִים יָמִימָה, the idiomatic expression for annual recurrence (cf. 1 Sam 1:3 LXX; Judg 21:19 LXX); in context it means 'year after year.'
εἰςtopreposition + accusative (endpoint of the temporal idiom)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (endpoint of the temporal idiom).
ἡμέρας.days / yearAccusativeaccusative endpoint of the annual-recurrence idiom→ object specificationἡμέρας.: meaning 'days'; it serves as accusative endpoint of the annual-recurrence idiom.
11
Καὶ ἔσται ἡνίκα ἐὰν εἰσαγάγῃ σε κύριος ὁ θεός σου εἰς τὴν γῆν τῶν Χαναναίων, ὃν τρόπον ὤμοσεν τοῖς πατράσιν σου, καὶ δώσει σοι αὐτήν,
And it shall be when the LORD your God brings you into the land of the Canaanites, just as he swore to your fathers, and gives it to you,
The legislative formula καὶ ἔσται ἡνίκα ἐὰν + subjunctive recurs from v.5, opening a new section on firstborn consecration. The verse is a syntactic protasis without an apodosis clause — the apodosis is the series of commands beginning in v.12; the suspension creates narrative tension as the obligation hangs in the air awaiting completion. The land-entry is again grounded in the patriarchal oath (ὃν τρόπον ὤμοσεν τοῖς πατράσιν σου).
Word-by-word analysis· 25 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb of the legislative formula→ predictive futureεἰμί (fut.): copula.
ἡνίκαwhentemporal conjunction (introducing the conditional)→ discourse linkage or contrastἡνίκα: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
ἐὰνif / whenconditional particle with subjunctive→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
εἰσαγάγῃhe brings inAor Act Subj 3 Sg · εἰσάγωverb of the conditional protasis→ aorist subjunctive (contingent future)εἰσάγω: 'bring in / lead in'; renders הֵבִיא; YHWH 'brings in' Israel to the land — the entry, like the conquest, is his act; the verb stresses divine agency in the gift of the land.
σεyouAccusativeaccusative object of εἰσαγάγῃ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of εἰσαγάγῃ.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeappositive to κύριος→ participant prominenceθεός: meaning 'God'; it serves as appositive to κύριος.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
εἰςintopreposition + accusative (directional)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (directional).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς→ object specificationγῆν: meaning 'land'; it serves as accusative object of εἰς.
τῶνof theGenitivearticle with Χαναναίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
Χαναναίων,CanaanitesGenitivegenitive of identification (the land's current occupants)→ relational specificationIn v.11 the LXX gives only the Canaanites (not the full five-nation list of v.5), reflecting a shortened formula used at several points in Exodus and Deuteronomy; the abbreviation likely signals that the land-entry promise is being invoked as a presupposition rather than elaborated.
ὃνasAccusativerelative pronoun in the accusative, adverbial (ὃν τρόπον = 'in which manner')→ participant referenceὃν: meaning 'as'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun in the accusative, adverbial (ὃν τρόπον = 'in which manner').
τρόπονmannerAccusativeaccusative of manner with ὃν (ὃν τρόπον = 'just as')→ object specificationτρόπος: 'manner, way'; the idiom ὃν τρόπον is the LXX's standard equivalent of כַּאֲשֶׁר ('just as'), introducing a comparison or reference back to an earlier act.
ὤμοσενhe sworeAor Act Indic 3 Sg · ὄμνυμιverb of the comparative clause (the patriarchal oath invoked)→ constative aorist (the completed ancestral oath)ὄμνυμι: 'swear (an oath)'; renders נִשְׁבַּע; refers to YHWH's sworn promise to give David the kingdom (cf. 1 Kgdms 15:28; 16:1–13).
τοῖςto theDativearticle with πατράσιν→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object of ὤμοσεν→ sphere or referenceπατράσιν: meaning 'fathers'; it serves as dative indirect object of ὤμοσεν.
σου,yourGenitivegenitive of possession→ relational specificationσου,: meaning 'your'; it serves as genitive of possession.
καὶandconjunction (coordinate clause in the protasis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσειhe givesFut Act Indic 3 Sg · δίδωμιsecond verb of the protasis (future indicative in conditional)→ predictive future (certain future fulfillment)δίδωμι: 'give'; the future δώσει within the conditional marks the land-gift as a certainty — when (not if) the land is given. The protasis thus fuses condition and promise.
σοιto youDativedative indirect object of δώσει→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of δώσει.
αὐτήν,itAccusativeaccusative direct object of δώσει (the land)→ object specificationαὐτήν,: meaning 'it'; it serves as accusative direct object of δώσει (the land).
12
καὶ ἀφελεῖς πᾶν διανοῖγον μήτραν τὰ ἀρσενικά, τῷ κυρίῳ· πᾶν διανοῖγον μήτραν ἐκ βουκολίων ἢ ἐν τοῖς κτήνεσίν σου, ὅσα ἐὰν γένηταί σοι, τὰ ἀρσενικά, ἁγιάσεις τῷ κυρίῳ.
you shall set apart for the LORD every male that opens the womb — every male opener of the womb from your herds or among your livestock, as many as come to be yours, you shall sanctify to the LORD.
The apodosis of v.11's conditional arrives in two parallel commands: ἀφελεῖς … τῷ κυρίῳ ('set apart … to the LORD') and ἁγιάσεις τῷ κυρίῳ ('you shall sanctify to the LORD'). The phrase πᾶν διανοῖγον μήτραν recurs from v.2, creating a verbal bracket around the chapter's first movement. The masculine τὰ ἀρσενικά narrows the consecration command to males only — females of livestock are excluded. The verse re-uses ἁγιάζω from v.2, closing the ring of the divine command.
Word-by-word analysis· 28 words
καὶandconjunction (beginning the apodosis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφελεῖςyou shall set apartFut Act Indic 2 Sg · ἀφαιρέωmain verb of the apodosis (first consecration command)→ predictive future as legal obligationἀφαιρέω: 'take away, set apart, remove'; renders Hebrew וְהַעֲבַרְתָּ (Hiphil of עָבַר, 'cause to pass over / set apart'); the verb conveys a physical act of separation — the firstborn male is 'removed' from the ordinary and transferred to the sacred sphere of YHWH.
πᾶνeveryAccusativeaccusative adjective modifying the participle phrase→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective modifying the participle phrase.
διανοῖγονopeningPres Act Ptcp Acc Sg Neut · διανοίγωattributive participle (defining the firstborn class by the womb-opening act)→ progressiveδιανοίγω: 'open fully'; the technical term for the firstborn animal (πᾶν διανοῖγον μήτραν) echoes v.2 verbatim, marking the legal application of the theological principle stated there.
μήτρανwombAccusativeaccusative object of διανοῖγον→ object specificationμήτραν: meaning 'womb'; it serves as accusative object of διανοῖγον.
τὰtheAccusativearticle with ἀρσενικά→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρσενικά,malesAccusativeaccusative appositive / direct object specifier ('the males' — limiting to males only)→ object specificationἀρσενικός: 'male, masculine'; renders Hebrew זְכָרִים (zəkārîm, 'males'); the restriction to males mirrors the Passover rule (Exod 12:5) and the firstborn-son legislation of vv.13, 15; female firstlings are not consecrated to YHWH under this law.
τῷto theDativearticle with κυρίῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳ·LORDDativedative of dedication / advantage ('for the LORD')→ sphere or referenceκυρίῳ·: meaning 'LORD'; it serves as dative of dedication / advantage ('for the LORD').
πᾶνeveryAccusativeaccusative adjective (second occurrence — resuming the subject for the second command)→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective (second occurrence — resuming the subject for the second command).
διανοῖγονopeningPres Act Ptcp Acc Sg Neut · διανοίγωattributive participle (second use, resumptive)→ progressiveδιανοίγω: meaning 'opening'; it contributes descriptive or attendant verbal force; here it functions as attributive participle (second use, resumptive).
μήτρανwombAccusativeaccusative object of διανοῖγον→ object specificationμήτραν: meaning 'womb'; it serves as accusative object of διανοῖγον.
ἐκfrompreposition + genitive (source: 'from your herds')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from your herds').
βουκολίωνherdsGenitivegenitive of source (cattle herds)→ relational specificationβουκόλιον: 'herd of cattle'; renders Hebrew הַבְּקָר (habbāqār, 'the cattle'); distinguishes large livestock (cattle) from small livestock (κτήνη, 'sheep/goats').
ἢordisjunctive conjunction (alternative source of firstlings)→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
ἐνamongpreposition + dative (locative: 'among your livestock')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among your livestock').
τοῖςtheDativearticle with κτήνεσίν→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνεσίνlivestockDativedative of sphere ('among your livestock')→ sphere or referenceκτῆνος: 'livestock, beast'; the pair βουκόλια / κτήνη covers both large and small livestock — a merism encompassing all domestic animals.
σου,yourGenitivegenitive of possession→ relational specificationσου,: meaning 'your'; it serves as genitive of possession.
ὅσαas many asAccusativerelative pronoun (correlative: 'however many come to you')→ participant referenceὅσα: meaning 'as many as'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (correlative: 'however many come to you').
ἐὰνif / whenconditional particle with subjunctive→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
γένηταίcome to beAor Mid Subj 3 Sg · γίνομαιverb of the relative clause (all future firstlings)→ aorist subjunctive (indefinite / generic future)γίνομαι: 'become / come to be'; here 'whatever holy things come to be yours' (i.e. that you possess); the subjunctive generalizes.
σοι,to youDativedative of possession with γένηταί ('come to belong to you')→ sphere or referenceσοι,: meaning 'to you'; it serves as dative of possession with γένηταί ('come to belong to you').
τὰtheAccusativearticle with ἀρσενικά→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρσενικά,malesAccusativeaccusative appositive (resuming the restriction to males)→ object specificationἀρσενικά,: meaning 'males'; it serves as accusative appositive (resuming the restriction to males).
ἁγιάσειςyou shall sanctifyFut Act Indic 2 Sg · ἁγιάζωmain verb of the second command (apodosis)→ predictive future as legal obligationἁγιάζω: 'sanctify, set apart as holy'; the same verb as v.2, closing the ring of the firstborn legislation with the word with which it opened.
τῷto theDativearticle with κυρίῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳ.LORDDativedative of dedication ('to the LORD')→ sphere or referenceκυρίῳ.: meaning 'LORD'; it serves as dative of dedication ('to the LORD').
13
πᾶν δὲ διανοῖγον μήτραν ὄνου ἀλλάξεις προβάτῳ· ἐὰν δὲ μὴ ἀλλάξῃς, λυτρώσῃ αὐτό· πᾶν πρωτότοκον ἀνθρώπου τῶν υἱῶν σου λυτρώσῃ.
But every firstborn of a donkey that opens the womb you shall exchange for a sheep; and if you do not exchange it, you shall redeem it. Every firstborn human among your sons you shall redeem.
The verse addresses two exceptions within the firstborn law: (1) the donkey, an unclean animal ineligible for sacrifice — it must be exchanged (ἀλλάξεις) or, failing that, redeemed (λυτρώσῃ); (2) human firstborn sons — they must be redeemed (λυτρώσῃ). The use of two distinct verbs — ἀλλάσσω ('exchange') and λυτρόω ('ransom / redeem') — is theologically significant: ἀλλάσσω is commercial substitution, while λυτρόω carries the full covenant-redemption resonance (ἀπολύτρωσις in Paul; cf. Luke 1:68; Gal 4:5). The donkey-redemption rule is the passage behind rabbinic discussions of פֶּטֶר חֲמוֹר (peter ḥamôr).
Word-by-word analysis· 20 words
πᾶνeveryAccusativeaccusative adjective (fronted for emphasis)→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective (fronted for emphasis).
δὲbutpostpositive particle (adversative: the donkey exception within the law)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
διανοῖγονopeningPres Act Ptcp Acc Sg Neut · διανοίγωattributive participle (defining the firstborn donkey)→ progressiveδιανοίγω: meaning 'opening'; it contributes descriptive or attendant verbal force; here it functions as attributive participle (defining the firstborn donkey).
μήτρανwombAccusativeaccusative object of διανοῖγον→ object specificationμήτραν: meaning 'womb'; it serves as accusative object of διανοῖγον.
ὄνουof a donkeyGenitivegenitive of genus (specifying the animal type)→ relational specificationὄνος: 'donkey'; renders Hebrew חֲמוֹר (ḥămôr); the donkey is explicitly named because it is a firstborn animal that is unclean (not eligible for altar sacrifice) yet commercially valuable — unlike sheep and goats, it could not simply be sacrificed to YHWH. The donkey-firstling rule is unique to this chapter and is the subject of rabbinic discussion on פֶּטֶר חֲמוֹר.
ἀλλάξειςyou shall exchangeFut Act Indic 2 Sg · ἀλλάσσωmain verb (first command: exchange the donkey firstling)→ predictive future as legal obligationἀλλάσσω: 'exchange, change'; renders Hebrew תִּפְדֶּה? No — actually Hebrew תִּפְדֶּה could render as λυτρόω; here ἀλλάσσω renders וּפָדִיתָ or שֶׂה; let me check: actually MT Exod 13:13 uses תִּפְדֶּה for 'redeem' and שֶׂה for 'with a sheep' — 'you shall redeem with a lamb / you shall break its neck.' The LXX distinguishes: ἀλλάξεις (substitute with a sheep) and λυτρώσῃ (monetarily redeem); ἀλλάσσω emphasizes substitution — one animal stands in for another.
προβάτῳ·with a sheepDativedative of exchange / instrument ('in exchange for a sheep')→ sphere or referenceπρόβατον: 'sheep, small livestock'; renders Hebrew שֶׂה (śeh, 'a sheep or goat'); the sheep/goat is a clean animal eligible for altar sacrifice and thus can stand in place of the unclean donkey, transferring the consecration-debt to YHWH through a suitable substitute.
ἐὰνifconditional particle with subjunctive (introducing the second option)→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive particle (introducing the alternative: 'but if …')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative with subjunctive→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀλλάξῃς,you exchangeAor Act Subj 2 Sg · ἀλλάσσωverb of the conditional protasis ('if you do not exchange it')→ aorist subjunctive (contingent action)ἀλλάσσω: meaning 'you exchange'; it carries the action, process, or state of the clause; here it functions as verb of the conditional protasis ('if you do not exchange it').
λυτρώσῃyou shall redeemFut Mid Indic 2 Sg · λυτρόωmain verb of the apodosis (second option: monetary redemption)→ predictive future as legal obligationλυτρόω: 'ransom, redeem'; renders Hebrew וַעֲרַפְתּוֹ ('you shall break its neck'), but the LXX substitutes λυτρόω for the neck-breaking alternative, reflecting a more merciful interpretation; λυτρόω is theologically the richer word — the root of λύτρον / ἀπολύτρωσις, the NT redemption vocabulary. The LXX reading makes redemption the alternative to exchange, not execution.
αὐτό·itAccusativeaccusative direct object of λυτρώσῃ (the donkey firstling)→ object specificationαὐτό·: meaning 'it'; it serves as accusative direct object of λυτρώσῃ (the donkey firstling).
πᾶνeveryAccusativeaccusative adjective (introducing the human firstborn clause)→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective (introducing the human firstborn clause).
πρωτότοκονfirstbornAccusativeaccusative object of λυτρώσῃ (second)→ object specificationπρωτότοκον: meaning 'firstborn'; it serves as accusative object of λυτρώσῃ (second).
ἀνθρώπουof a human beingGenitivegenitive of genus (human firstborn, contrasted with animal)→ relational specificationἄνθρωπος: the human firstborn may not be exchanged for an animal; he must be λυτρόω-redeemed — a monetary ransom paid to YHWH in lieu of presenting the child at the sanctuary. This is the theological antecedent of the Levites' appointment as substitutes for all Israel's firstborn in Num 3:12.
τῶνof theGenitivearticle with υἱῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of subset ('among your sons': human firstborn sons specifically)→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of subset ('among your sons': human firstborn sons specifically).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
λυτρώσῃ.you shall redeemFut Mid Indic 2 Sg · λυτρόωmain verb of the second human-firstborn command→ predictive future as legal obligationλυτρόω: repeated for emphasis and without the ἀλλάσσω alternative — human firstborn sons must be redeemed, full stop; there is no neck-breaking option for a son. The repetition of λυτρόω three times in this chapter (vv.13[×2], 15) hammers the exodus-redemption motif into the firstborn ritual.
14
Ἐὰν δὲ ἐρωτήσῃ σε ὁ υἱός σου μετὰ ταῦτα λέγων· Τί τοῦτο; καὶ ἐρεῖς αὐτῷ ὅτι ἐν χειρὶ κραταιᾷ ἐξήγαγεν ἡμᾶς κύριος ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας·
And if your son should ask you afterward, saying, 'What is this?' — you shall say to him: 'With a strong hand the LORD brought us out from the land of Egypt, from the house of slavery;
This is the second of the chapter's catechetical exchanges (cf. v.8) and one of four classic question-and-answer units in the Pentateuch (Exod 12:26–27; 13:8, 14–15; Deut 6:20–25). The child's blunt question Τί τοῦτο ('What is this?') generates the full Exodus confession. Crucially, Moses' scripted answer shifts to the first-person plural (ἐξήγαγεν ἡμᾶς — 'brought us out'), making the present speaker a participant in the original Exodus. The verse is open-ended (closing with a colon), flowing directly into v.15's elaboration.
Word-by-word analysis· 28 words
Ἐὰνifconditional particle with subjunctive→ discourse linkage or contrastἘὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲand / nowpostpositive particle (mild transition: 'and if / now if')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρωτήσῃshould askAor Act Subj 3 Sg · ἐρωτάωverb of the conditional protasis→ aorist subjunctive (future contingency)ἐρωτάω: 'ask, question'; renders Hebrew יִשְׁאָלְךָ (Qal imperfect of שָׁאַל, 'ask'); the child's question is anticipated and scripted — the feast is designed to generate curiosity and inquiry, making the observance itself a pedagogical instrument.
σεyouAccusativeaccusative direct object of ἐρωτήσῃ (the parent addressed)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐρωτήσῃ (the parent addressed).
ὁtheNominativearticle with υἱός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱόςsonNominativesubject of ἐρωτήσῃ→ participant prominenceυἱός: meaning 'son'; it serves as subject of ἐρωτήσῃ.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετὰafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
ταῦταthese thingsAccusativeaccusative object of μετά (the feast practices just prescribed)→ object specificationταῦτα: meaning 'these things'; it serves as accusative object of μετά (the feast practices just prescribed).
λέγων·sayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (manner: introducing the child's direct speech)→ progressiveλέγω: 'say'; the Hebraism לֵאמֹר (lēʾmōr, 'saying') is exactly reproduced; introduces the divine speech in vv.2.
ΤίwhatNominativeinterrogative pronoun (subject or predicate of the child's question)→ participant referenceτίς / τί: interrogative; the blunt monosyllabic question Τί τοῦτο ('What is this?') is the most direct of the four Passover-catechism questions; it represents the simplest, most curious child and is answered with the Exodus confession.
τοῦτο;thisNominativedemonstrative pronoun (subject or object of the question)→ participant referenceτοῦτο;: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject or object of the question).
καὶandconjunction (introducing the apodosis: the parent's scripted answer)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb of the apodosis (the parent's obligation to answer)→ predictive future as legal obligationλέγω: 'say, tell'; the future ἐρεῖς is the mandated response — the parent does not merely 'may' answer; they shall answer. The scripted answer that follows (vv.14b–15) is the kerygma of the Exodus in miniature.
αὐτῷto himDativedative indirect object of ἐρεῖς (the child)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ἐρεῖς (the child).
ὅτι'that' / (introduces direct speech)conjunction (recitative ὅτι — introducing the direct quotation of the answer)→ discourse linkage or contrastὅτι: in the LXX recitative ὅτι regularly introduces direct speech as a quotation-marker, calquing Hebrew כִּי; the speech that follows is neither indirect statement nor mere report but the actual words to be spoken.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
χειρὶhandDativedative of instrument→ sphere or referenceχειρὶ: meaning 'hand'; it serves as dative of instrument.
κραταιᾷstrongDativedative adjective modifying χειρὶ→ sphere or referenceκραταιᾷ: meaning 'strong'; it serves as dative adjective modifying χειρὶ.
ἐξήγαγενled outAor Act Indic 3 Sg · ἐξάγωmain verb of the Exodus confession (the answer's central claim)→ constative aorist (the completed Exodus act)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא; the verb of the Exodus par excellence (cf. Exod 20:2); the LORD, not Moses, is its grammatical subject — deliverance is the LORD's own work.
ἡμᾶςusAccusativeaccusative direct object — the first-person plural shift ('us' not 'you')→ participant referenceThe shift from singular σε (v.9) to plural ἡμᾶς ('us') is the liturgical-anamnetic move: the parent speaking at the feast speaks as one who was personally present at the Exodus, collapsing the time between the event and the feast. This is the logic of the Passover Haggadah: 'In every generation a person is obligated to see themselves as if they personally left Egypt.'
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
ἐκfrompreposition + genitive (ablative)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτου,Egyptindeclinable genitive→ participant identificationΑἰγύπτου,: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
ἐξfrompreposition + genitive (second ablative phrase, elaborating)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (second ablative phrase, elaborating).
οἴκουhouseGenitivegenitive object of ἐξ→ relational specificationοἴκου: meaning 'house'; it serves as genitive object of ἐξ.
δουλείας·of slaveryGenitivegenitive of description ('house of slavery' — Egypt as the place of bondage)→ relational specificationδουλεία: the formula ἐξ οἴκου δουλείας recurs from v.3; it is also the opening of the Decalogue preamble (Exod 20:2), knitting the firstborn law into the covenant structure of the entire Sinai legislation.
15
ἡνίκα δὲ ἐσκλήρυνεν Φαραω ἐξαποστεῖλαι ἡμᾶς, ἀπέκτεινεν κύριος πᾶν πρωτότοκον ἐν γῇ Αἰγύπτου ἀπὸ πρωτοτόκων ἀνθρώπου ἕως πρωτοτόκων κτηνῶν· διὰ τοῦτο ἐγὼ θύω τῷ κυρίῳ πᾶν διανοῖγον μήτραν, τὰ ἀρσενικά, καὶ πᾶν πρωτότοκον τῶν υἱῶν μου λυτρώσομαι.
and when Pharaoh hardened his heart against releasing us, the LORD killed every firstborn in the land of Egypt, from the firstborn of human being to the firstborn of beast; therefore I sacrifice to the LORD every male that opens the womb, and every firstborn of my sons I shall redeem.'
The scripted answer to the child continues: the rationale for the firstborn consecration is the tenth plague, the slaying of Egypt's firstborn. Pharaoh's hardening (ἐσκλήρυνεν — the Exodus's signature theological verb) is the trigger; YHWH's response (ἀπέκτεινεν πᾶν πρωτότοκον) is the salvific violence that freed Israel. The verse moves from narrative past (ἐσκλήρυνεν, ἀπέκτεινεν) to the present first-person declaration (ἐγὼ θύω, λυτρώσομαι) — the parent who tells the story simultaneously performs the feast, collapsing historical distance into liturgical present.
Word-by-word analysis· 37 words
ἡνίκαwhentemporal conjunction (introducing the subordinate causal-temporal clause)→ discourse linkage or contrastἡνίκα: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσκλήρυνενhardenedAor Act Indic 3 Sg · σκληρύνωmain verb of the temporal clause (Pharaoh's hardening)→ constative aorist (the decisive, completed act of hardening)σκληρύνω: 'harden, make stubborn'; renders Hebrew הִקְשָׁה (Hiphil of קָשָׁה, 'to harden'); in Exodus, the hardening of Pharaoh's heart (alternately described as YHWH's act and Pharaoh's own choice) is the theological crux of the plague narrative (Exod 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17); Paul takes up the motif in Rom 9:17–18.
ΦαραωPharaohindeclinable subject (Pharaoh — the one who hardened)→ participant identificationΦαραω: transliteration of Hebrew פַּרְעֹה (Parʿōh); indeclinable in Greek; the ruler of Egypt in the Exodus narrative; his name functions as a cipher for all human resistance to divine liberation.
ἐξαποστεῖλαιto release / send outAor Act Inf · ἐξαποστέλλωinfinitive of content / purpose ('hardened to release us' = 'hardened against releasing us')→ aorist infinitive (the act Pharaoh resisted)ἐξαποστέλλω: 'send out, release'; renders Hebrew שַׁלַּח (Piel of שָׁלַח, 'send / let go'); the verb of Moses' repeated demand (שַׁלַּח אֶת עַמִּי) — 'Let my people go'; Pharaoh's hardening is precisely his refusal to ἐξαποστέλλω.
ἡμᾶς,usAccusativeaccusative object of ἐξαποστεῖλαι→ object specificationἡμᾶς,: meaning 'us'; it serves as accusative object of ἐξαποστεῖλαι.
ἀπέκτεινενkilledAor Act Indic 3 Sg · ἀποκτείνωmain verb of the main clause (YHWH's act of judgment)→ constative aorist (the completed plague of the firstborn)ἀποκτείνω: 'kill, slay'; renders Hebrew יַהֲרֹג (Qal imperfect of הָרַג, 'kill'); the divine killing of Egypt's firstborn is the pivotal act of the Exodus — simultaneously an act of judgment on Egypt and an act of salvation for Israel, and the event that grounds the firstborn consecration law.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
πᾶνeveryAccusativeaccusative adjective (totalizing)→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective (totalizing).
πρωτότοκονfirstbornAccusativedirect object of ἀπέκτεινεν→ object specificationπρωτότοκον: meaning 'firstborn'; it serves as direct object of ἀπέκτεινεν.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
ΑἰγύπτουEgyptindeclinable genitive with γῇ→ participant identificationΑἰγύπτου: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive with γῇ.
ἀπὸfrompreposition + genitive (merism: from … to …)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (merism: from … to …).
πρωτοτόκωνfirstbornGenitivegenitive (first pole of the merism)→ relational specificationπρωτοτόκων: meaning 'firstborn'; it serves as genitive (first pole of the merism).
ἀνθρώπουof human beingGenitivegenitive of genus ('firstborn of human being')→ relational specificationἀνθρώπου: meaning 'of human being'; it serves as genitive of genus ('firstborn of human being').
ἕωςtopreposition + genitive (endpoint of the merism)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (endpoint of the merism).
πρωτοτόκωνfirstbornGenitivegenitive (second pole of the merism)→ relational specificationπρωτοτόκων: meaning 'firstborn'; it serves as genitive (second pole of the merism).
κτηνῶν·of beastsGenitivegenitive of genus ('firstborn of beast') — closing the merism→ relational specificationκτηνῶν·: meaning 'of beasts'; it serves as genitive of genus ('firstborn of beast') — closing the merism.
διὰtherefore / because ofpreposition + accusative (causal: grounding the present practice in the past event)→ spatial or relational framingδιὰ: meaning 'therefore'; here it marks the relation signaled by preposition + accusative (causal: grounding the present practice in the past event).
τοῦτοthisAccusativeaccusative object of διά (anaphoric: pointing to the tenth-plague narrative)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of διά (anaphoric: pointing to the tenth-plague narrative).
ἐγὼINominativeemphatic subject pronoun (the parent-speaker as Exodus participant)→ participant referenceἐγώ: the emphatic first-person pronoun — 'I myself sacrifice' — underlines the parent's personal identification with the Exodus generation; the feast collapses historical distance so that the speaker is the one who was led out.
θύωsacrificePres Act Indic 1 Sg · θύωmain verb of the present confession (the feast-act narrated in real time)→ gnomic / iterative present (annual sacrifice described as current action)θύω: 'sacrifice, offer'; renders Hebrew אֶזְבַּח (Qal imperfect of זָבַח, 'sacrifice/slaughter'); the present tense shifts the narrative from past history to present liturgical action — 'therefore I [now] sacrifice.' The sacrifice of firstborn animals and the redemption of firstborn sons are presented as the ongoing human response to the once-for-all Exodus.
τῷto theDativearticle with κυρίῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative of dedication ('to the LORD')→ sphere or referenceκυρίῳ: meaning 'LORD'; it serves as dative of dedication ('to the LORD').
πᾶνeveryAccusativeaccusative adjective→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective.
διανοῖγονopeningPres Act Ptcp Acc Sg Neut · διανοίγωattributive participle→ progressiveδιανοίγω: meaning 'opening'; it contributes descriptive or attendant verbal force; here it functions as attributive participle.
μήτραν,wombAccusativeaccusative object of διανοῖγον→ object specificationμήτραν,: meaning 'womb'; it serves as accusative object of διανοῖγον.
τὰtheAccusativearticle with ἀρσενικά→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρσενικά,malesAccusativeaccusative in apposition (restricting to males)→ object specificationἀρσενικά,: meaning 'males'; it serves as accusative in apposition (restricting to males).
καὶandconjunction (coordinating the two present obligations)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνeveryAccusativeaccusative adjective→ object specificationπᾶν: meaning 'every'; it serves as accusative adjective.
πρωτότοκονfirstbornAccusativedirect object of λυτρώσομαι→ object specificationπρωτότοκον: meaning 'firstborn'; it serves as direct object of λυτρώσομαι.
τῶνof theGenitivearticle with υἱῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of subset (human firstborn sons)→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of subset (human firstborn sons).
μουmyGenitivegenitive of possession (first person — the parent's own sons)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (first person — the parent's own sons).
λυτρώσομαι.I shall redeemFut Mid Indic 1 Sg · λυτρόωmain verb of the second confession-clause (the redemption obligation)→ predictive future (the speaker's personal covenant commitment)λυτρόω: 'redeem, ransom'; future middle 1sg — 'I myself shall redeem'; the middle voice emphasizes the personal investment of the redeemer; the future tense projects the speaker's ongoing covenant faithfulness. The word closes the chapter's catechetical answer and is the chapter's fourth use of λυτρόω/λυτρώσομαι (vv.13[×2], 15[×2]).
16
καὶ ἔσται εἰς σημεῖον ἐπὶ τῆς χειρός σου καὶ ἀσάλευτον πρὸ ὀφθαλμῶν σου· ἐν γὰρ χειρὶ κραταιᾷ ἐξήγαγέν σε κύριος ἐκ γῆς Αἰγύπτου.
And it shall be as a sign upon your hand and as something immovable before your eyes; for with a strong hand the LORD led you out of the land of Egypt.
This verse restates the tefillin formula of v.9 but with a striking substitution: μνημόσυνον ('memorial') in v.9 becomes ἀσάλευτον ('immovable / unshaken') here — the only place in the Pentateuch the LXX uses ἀσάλευτον in this context. This divergence may reflect a different Hebrew Vorlage, a translator's doublet, or a deliberately intensified rendering: 'immovable' goes beyond 'memorial' to assert the permanence and stability of the sign. The χεὶρ κραταιά refrain closes the C-unit (vv.11–16) symmetrically, as it also closed the B-unit (v.9) and appears in v.3.
Word-by-word analysis· 23 words
καὶandconjunction (closing the catechetical section)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (existential)→ predictive futureεἰμί (fut.): copula.
εἰςaspreposition + accusative (predicative / resultative: 'as a sign')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (predicative / resultative: 'as a sign').
σημεῖονa signAccusativepredicate accusative after εἰς (resultative: 'it shall be as / for a sign')→ object specificationσημεῖον: 'sign'; cf. v.9; the εἰς σημεῖον construction (εἰς + acc.) is the LXX's standard idiom for 'as / serving as / for a sign' (cf. Gen 9:13; 17:11 LXX), slightly different from v.9's nominative σημεῖον ἔσται.
ἐπὶuponpreposition + genitive (locative: upon the hand)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: upon the hand).
τῆςtheGenitivearticle with χειρός→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρόςhandGenitivegenitive of place (ἐπί + gen. = 'upon the hand')→ relational specificationχειρός: meaning 'hand'; it serves as genitive of place (ἐπί + gen. = 'upon the hand').
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandconjunction (pairing the two signs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀσάλευτονsomething immovableAccusativepredicate accusative after εἰς (second sign: 'as something immovable')→ object specificationἀσάλευτος: 'unmoved, immovable, unshaken'; renders Hebrew לְטוֹטָפֹת (leṭôṭāpôt) — the same word rendered μνημόσυνον in v.9 — but here the LXX translator uses ἀσάλευτος, found only here in the Pentateuch in this sense. The word comes from σαλεύω ('shake, disturb') with the alpha-privative; it suggests that the head-sign is something that cannot be shaken or removed — a permanent, unalterable emblem of the Exodus covenant. The LXX uses the same word for the immovable kingdom in Heb 12:28.
πρὸbeforepreposition + genitive (locative: 'before your eyes')→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + genitive (locative: 'before your eyes').
ὀφθαλμῶνeyesGenitivegenitive of place with πρό→ relational specificationὀφθαλμῶν: meaning 'eyes'; it serves as genitive of place with πρό.
σου·yourGenitivegenitive of possession→ relational specificationσου·: meaning 'your'; it serves as genitive of possession.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
γὰρforpostpositive causal conjunction (the Exodus as the reason for the sign)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
χειρὶhandDativedative of instrument→ sphere or referenceχειρὶ: meaning 'hand'; it serves as dative of instrument.
κραταιᾷstrongDativedative adjective modifying χειρὶ→ sphere or referenceκραταιᾷ: meaning 'strong'; it serves as dative adjective modifying χειρὶ.
ἐξήγαγένled outAor Act Indic 3 Sg · ἐξάγωmain verb of the causal clause (the Exodus act, for the fourth time in the chapter)→ constative aoristἐξάγω: 'lead out / bring out'; renders וַיֹּצֵא ('he brought out'); the classic exodus-verb (cf. ἐξήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου) — David's rescue is framed as a personal exodus from constriction into open space; cognate ἐξάγων recurs at v. 49.
σεyouAccusativeaccusative direct object→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
ἐκfrompreposition + genitive (ablative)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτου.Egyptindeclinable genitive→ participant identificationΑἰγύπτου.: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
17
Ὡς δὲ ἐξαπέστειλεν Φαραω τὸν λαόν, οὐχ ὡδήγησεν αὐτοὺς ὁ θεὸς ὁδὸν γῆς Φυλιστιείμ, ὅτι ἐγγὺς ἦν· εἶπεν γὰρ ὁ θεός· Μήποτε μεταμελήσῃ τῷ λαῷ ἰδόντι πόλεμον καὶ ἀποστρέψῃ εἰς Αἴγυπτον.
When Pharaoh sent out the people, God did not lead them by the road of the land of the Philistines, for it was near; for God said: 'Lest the people repent when they see war and turn back to Egypt.'
The chapter pivots from legislation to narrative, resuming the Exodus story. The theological key is God's deliberate avoidance of the shorter route: οὐχ ὡδήγησεν ('did not lead'). The reason given is pastoral-theological: the sight of war (ἰδόντι πόλεμον) might cause μεταμελήσῃ ('repentance/regret') — Israel might turn back (ἀποστρέψῃ εἰς Αἴγυπτον). God's route appears as weakness (the long way) but is actually protective wisdom. The verb μεταμέλομαι ('repent/regret') is distinct from μετανοέω ('repent toward God'); here it means 'change one's mind with regret.'
Word-by-word analysis· 31 words
Ὡςwhentemporal conjunction ('when, as')→ discourse linkage or contrastὩς: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
δὲand / nowpostpositive particle (narrative transition from legislation to story)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαπέστειλενsent outAor Act Indic 3 Sg · ἐξαποστέλλωmain verb of the temporal clause (Pharaoh's release of Israel)→ constative aorist (the completed act of release)ἐξαποστέλλω: 'send out, release, dispatch'; the verb of Moses' demand (cf. v.15); its use here as Pharaoh's action marks the fulfillment of the repeated confrontation — Pharaoh finally does what YHWH demanded.
ΦαραωPharaohindeclinable subject→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as indeclinable subject.
τὸνtheAccusativearticle with λαόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόν,peopleAccusativeaccusative direct object of ἐξαπέστειλεν→ object specificationλαόν,: meaning 'people'; it serves as accusative direct object of ἐξαπέστειλεν.
οὐχnotnegative particle (negating ὡδήγησεν)→ discourse linkage or contrastοὐχ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ὡδήγησενledAor Act Indic 3 Sg · ὁδηγέωmain verb of the main clause (God's deliberate routing decision)→ constative aorist (the route taken)ὁδηγέω: 'lead, guide, show the way'; renders Hebrew וְלֹא נָחָה (Qal perfect of נָחָה, 'lead/guide'); the verb is important in the LXX for divine guidance (cf. Ps 77[78]:14 LXX: ὡδήγησεν αὐτοὺς ἐν νεφέλῃ ἡμέρας — the psalm's recollection of this very event).
αὐτοὺςthemAccusativeaccusative direct object of ὡδήγησεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ὡδήγησεν.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject (notably ὁ θεός rather than κύριος — common in narrative sections of Exodus)→ participant prominenceθεός: in the narrative sections of Exodus 13–14, ὁ θεός ('God') alternates with κύριος ('LORD'), with θεός used in more universal-cosmic framings and κύριος in covenant-specific contexts.
ὁδόνroad / wayAccusativeaccusative of manner / path ('by the road of…')→ object specificationὁδός: 'road, way, path'; the accusative ὁδόν functions adverbially — 'by the road/way of' (an accusative of route); the specific road — the Via Maris, the coastal highway through Philistia — is the most direct route from Egypt to Canaan.
γῆςlandGenitivegenitive of identification with ὁδόν ('road of the land of…')→ relational specificationγῆς: meaning 'land'; it serves as genitive of identification with ὁδόν ('road of the land of…').
Φυλιστιείμ,the Philistinesindeclinable genitive (the Philistines' territory)→ participant identificationΦυλιστιείμ: transliteration of Hebrew פְּלִשְׁתִּים (Pəlištîm, 'Philistines'); indeclinable in LXX; the Philistine coastal highway (later called Via Maris or 'Way of the Sea') ran northeast from the Nile delta through Gaza toward Canaan and was garrisoned by Egyptian military outposts — hence the danger of battle (πόλεμος).
ὅτιfor / becauseconjunction (causal: explaining why God avoided the Philistine road)→ discourse linkage or contrastὅτι: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγύςnearpredicate adjective ('for it was near')→ clausal contributionἐγγύς: 'near, close'; renders Hebrew כִּי קָרוֹב הוּא; the nearness is the problem — the shorter route passes through hostile territory, and Israel is not yet ready for military engagement.
ἦν·it wasImpf Act Indic 3 Sg · εἰμίcopula ('for it was near' — the road was near/short)→ imperfect (ongoing state: the road was and remained near)εἰμί: meaning 'it was'; it carries the action, process, or state of the clause; here it functions as copula ('for it was near' — the road was near/short).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of the explanatory clause (God's internal reasoning disclosed)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
γάρforpostpositive explanatory conjunction (giving the divine reason)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεός·GodNominativesubject of εἶπεν→ participant prominenceθεός·: meaning 'God'; it serves as subject of εἶπεν.
Μήποτεlestnegative purpose conjunction with subjunctive ('lest somehow')→ discourse linkage or contrastμήποτε: 'lest, in case that'; renders Hebrew פֶּן (pen, 'lest'); the LXX μήποτε expresses the divine anxiety — God fears not his own power but Israel's psychological fragility; this pastoral solicitude is the hidden motive for the seemingly circuitous route.
μεταμελήσῃrepent / change their mindAor Pass Subj 3 Sg · μεταμέλομαιverb of the μήποτε clause (the feared outcome)→ aorist subjunctive (feared future contingency)μεταμέλομαι: 'repent, feel regret, change one's mind'; renders Hebrew וְנִחַם (Niphal of נָחַם, 'be sorry / repent'); not the full 'repentance toward God' (μετανοέω) but a pragmatic change of mind driven by fear; the people might 'regret' the Exodus when they face military hardship and choose slavery over freedom — a recurring motif in the wilderness narratives (cf. Exod 14:12; Num 14:4).
τῷtheDativearticle with λαῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative subject of the impersonal verb μεταμελήσῃ→ sphere or referenceλαῷ: meaning 'people'; it serves as dative subject of the impersonal verb μεταμελήσῃ.
ἰδόντιhaving seen / when they seeAor Act Ptcp Dat Sg Masc · ὁράωcircumstantial participle (temporal / conditional: 'when / if they see war')→ aorist (the moment of seeing)ὁράω: 'see'; the aorist participle ἰδόντι ('when they have seen / upon seeing') modifies τῷ λαῷ; the act of seeing war is itself the crisis moment — not the fighting, but the sight of it.
πόλεμονwarAccusativeaccusative direct object of ἰδόντι→ object specificationπόλεμος: 'war, battle'; the Philistine road was garrisoned; military engagement with Egyptian outpost troops would terrify a recently enslaved, unarmed population with no military experience.
καὶandconjunction (coordinating the two feared consequences)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψῃturn backAor Act Subj 3 Sg · ἀποστρέφωverb of the second feared consequence (the return to Egypt)→ aorist subjunctive (feared action)ἀποστρέφω: 'turn away, turn back'; renders Hebrew וְשָׁב (Qal perfect consecutive of שׁוּב, 'return'); the feared reversal of the Exodus — Israel turning back (ἀποστρέφω/שׁוּב) to Egypt is the recurring nightmare of the wilderness narratives, from this verse through Num 14:3–4 and Neh 9:17.
εἰςtopreposition + accusative (directional: destination of the feared return)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: destination of the feared return).
Αἴγυπτον.EgyptAccusativeaccusative object of εἰς→ object specificationΑἴγυπτος: Egypt as the place of slavery — the thought of returning there represents the ultimate failure of the Exodus project: choosing bondage over the terrifying freedom of the wilderness.
18
καὶ ἐκύκλωσεν ὁ θεὸς τὸν λαὸν ὁδὸν τὴν εἰς τὴν ἔρημον εἰς τὴν ἐρυθρὰν θάλασσαν· πέμπτη δὲ γενεὰ ἀνέβησαν οἱ υἱοὶ Ισραηλ ἐκ γῆς Αἰγύπτου.
And God led the people around by the road into the wilderness toward the Red Sea; and the sons of Israel went up from the land of Egypt as the fifth generation.
The actual route: through the wilderness (ἔρημος) to the Red Sea (ἐρυθρὰ θάλασσα). The distinctive LXX addition — πέμπτη δὲ γενεά ('the fifth generation') — is a major crux. The Hebrew חֲמֻשִׁים (ḥamušîm) means 'armed / in battle array' (cf. Josh 1:14 LXX: κατωπλισμένοι); the LXX reads it as if it were the ordinal πέμπτη from the root חָמֵשׁ ('five'), producing 'the fifth generation.' This divergence — unique to this passage — makes the Exodus a genealogical event rather than a military march, possibly reflecting a different vocalization tradition or a scribal reading.
Word-by-word analysis· 25 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκύκλωσενled aroundAor Act Indic 3 Sg · κυκλόωmain verb (the actual divine routing action)→ constative aorist (the completed divine routing)κυκλόω: 'encircle, go around, lead around'; renders Hebrew וַיַּסֵּב (Hiphil of סָבַב, 'cause to go around/encircle'); God actively 'led around' — the circuitous route is not Israel's choice but God's deliberate guidance, turning what appears to be weakness or indecision into theological purposiveness.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject→ participant prominenceθεός: meaning 'God'; it serves as subject.
τὸνtheAccusativearticle with λαόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐκύκλωσεν→ object specificationλαόν: meaning 'people'; it serves as direct object of ἐκύκλωσεν.
ὁδόνby the road / wayAccusativeaccusative of route ('by the way / road that goes to…')→ object specificationὁδόν: meaning 'by the road'; it serves as accusative of route ('by the way / road that goes to…').
τὴνtheAccusativearticle with the following prepositional phrase (articular prepositional phrase modifying ὁδόν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰςintopreposition + accusative (directional: the wilderness road)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (directional: the wilderness road).
τὴνtheAccusativearticle with ἔρημον→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (the wilderness as the route's destination)→ object specificationἔρημος: 'wilderness, desert, uninhabited place'; renders Hebrew הַמִּדְבָּר (hammidbar, 'the wilderness'); the Sinai wilderness becomes Israel's school — the place of testing, provision (manna, quail), law-giving, and formation. Paul calls it the 'same spiritual food and drink' context (1 Cor 10:3–4).
εἰςtowardpreposition + accusative (directional: the sea as ultimate destination)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (directional: the sea as ultimate destination).
τὴνtheAccusativearticle with ἐρυθράν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρυθρὰνRedAccusativeaccusative adjective modifying θάλασσαν→ object specificationἐρυθρός: 'red'; ἐρυθρὰ θάλασσα renders Hebrew יַם סוּף (yam sûp, 'Sea of Reeds / Reed Sea'); the LXX consistently translates יַם סוּף as ἐρυθρὰ θάλασσα ('Red Sea'), identifying it with the Gulf of Aqaba/Suez; this Greek name passed into the NT (Acts 7:36; Heb 11:29) and all subsequent Christian tradition.
θάλασσαν·SeaAccusativeaccusative object of the second εἰς→ object specificationθάλασσαν·: meaning 'Sea'; it serves as accusative object of the second εἰς.
πέμπτηfifthNominativepredicate nominative with γενεά (subject of the clause)→ participant prominenceπέμπτη: 'fifth' (ordinal numeral); this is the LXX's rendering of Hebrew חֲמֻשִׁים (ḥamušîm, 'armed / in battle array'); the LXX read the word as if from חָמֵשׁ ('five'), producing 'the fifth generation' — a reading unique to the Greek tradition. If the standard Hebrew meaning ('armed') were rendered, the LXX would say something like κεκοπλισμένοι (cf. Josh 1:14 LXX). The reason for the divergence is unknown; it may reflect a different Hebrew Vorlage, a numerological tradition associating the Exodus with the fifth generation from Joseph (Joseph → Ephraim → Beriah → Rephah → …), or simple scribal confusion. The LXX reading has puzzled interpreters since antiquity.
δὲandpostpositive particle (mildly contrastive or simply continuative)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γενεάgenerationNominativesubject of ἀνέβησαν (with πέμπτη as predicate: 'as the fifth generation')→ participant prominenceγενεά: 'generation'; renders Hebrew חֲמֻשִׁים indirectly through the LXX's reinterpretation; the word normally means a generation of people (cf. Matt 1:17; 11:16) or a group sharing a common era.
ἀνέβησανwent upAor Act Indic 3 Pl · ἀναβαίνωmain verb of the second clause (Israel's ascent from Egypt)→ constative aorist (the completed departure)ἀναβαίνω: 'go up, ascend'; renders Hebrew עָלוּ (Qal perfect of עָלָה, 'go up'); the Exodus is consistently described in the LXX as going 'up' (ἀναβαίνω / עָלָה) from Egypt — Egypt is geographically lower and spiritually 'below' in comparison to the land of promise.
οἱtheNominativearticle with υἱοί→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἀνέβησαν→ participant prominenceυἱοὶ: meaning 'sons'; it serves as subject of ἀνέβησαν.
ΙσραηλIsraelindeclinable genitive with υἱοί ('sons of Israel')→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive with υἱοί ('sons of Israel').
ἐκfrompreposition + genitive (ablative: point of origin)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of origin).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτου.Egyptindeclinable genitive→ participant identificationΑἰγύπτου.: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
19
Καὶ ἔλαβεν Μωυσῆς τὰ ὀστᾶ Ιωσηφ μεθ᾿ ἑαυτοῦ· ὅρκῳ γὰρ ὥρκισεν Ιωσηφ τοὺς υἱοὺς Ισραηλ λέγων· Ἐπισκοπῇ ἐπισκέψεται ὑμᾶς κύριος, καὶ συνανοίσετε μου τὰ ὀστᾶ ἐντεῦθεν μεθ᾿ ὑμῶν.
And Moses took the bones of Joseph with him; for Joseph had bound the sons of Israel under oath, saying: 'The LORD will surely visit you, and you shall carry my bones from here with you.'
A single verse closes the narrative loop of Gen 50:24–25: Joseph's deathbed oath (ὅρκῳ ὥρκισεν — cognate-dative construction calquing the Hebrew absolute-infinitive idiom) is now fulfilled by Moses. The cognate dative ὅρκῳ ὥρκισεν ('with an oath he bound under oath') intensifies the solemnity of the obligation. The formula Ἐπισκοπῇ ἐπισκέψεται ('he will surely visit you with a visitation') is the same emphatic Hebrew-cognate-dative construction (פָּקֹד יִפְקֹד → ἐπισκοπῇ ἐπισκέψεται) — a merism of certainty. Heb 11:22 cites this verse as Joseph's act of faith: 'By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel and gave directions about his bones.'
Word-by-word analysis· 28 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (Moses' act of fulfilling Joseph's oath)→ constative aorist (the completed act of taking the bones)λαμβάνω: 'take, receive'; renders Hebrew וַיִּקַּח (Qal imperfect of לָקַח, 'take'); a simple narrative verb, but the act it describes is freighted with theological significance — Moses takes the bones of the great patriarch Joseph, closing the loop of the entire Joseph narrative (Gen 37–50).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τὰtheAccusativearticle with ὀστᾶ→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀστᾶbonesAccusativedirect object of ἔλαβεν→ object specificationὀστέον / ὀστᾶ: 'bone'; renders Hebrew עַצְמוֹת (ʿaṣmôt, plural); the bones of Joseph had been embalmed in Egypt (Gen 50:26) and presumably preserved in a coffin for the entire period of Israel's sojourn — carried out of Egypt at the Exodus as a sacred obligation. They were eventually buried at Shechem (Josh 24:32 LXX).
ΙωσηφJosephindeclinable genitive with ὀστᾶ ('the bones of Joseph')→ participant identificationΙωσηφ: indeclinable LXX form of Hebrew יוֹסֵף (Yôsēp); the patriarch whose story dominates Gen 37–50; his request to have his bones carried to Canaan (Gen 50:25) is an act of faith in the land-promise (Heb 11:22).
μεθ᾿withpreposition + genitive (accompaniment)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
ἑαυτοῦ·himselfGenitivegenitive reflexive pronoun ('with himself' = 'with him')→ relational specificationἑαυτοῦ: reflexive 3rd-person pronoun; the construction μεθ᾿ ἑαυτοῦ ('with himself') indicates personal, direct carrying — Moses himself takes the bones, not delegating this sacred obligation.
ὅρκῳwith an oathDativecognate dative of instrument ('with an oath he bound under oath' — intensifying idiom)→ sphere or referenceὅρκος: 'oath'; ὅρκῳ ὥρκισεν is a Hebraism (cognate-dative / figura etymologica) rendering Hebrew הַשְׁבֵּעַ הִשְׁבִּיעַ ('he certainly bound under oath' — absolute infinitive + finite verb); the construction conveys the absolute and irreversible character of the oath Joseph administered to his brothers. The same construction appears in Gen 50:25 LXX.
γὰρforexplanatory conjunction (explaining why Moses took the bones)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ὥρκισενbound under oathAor Act Indic 3 Sg · ὁρκίζωmain verb of the explanatory clause (the oath Joseph administered)→ constative aorist (the completed act of oath-administration)ὁρκίζω: 'put under oath, adjure'; renders Hebrew הִשְׁבִּיעַ (Hiphil of שָׁבַע, 'cause to swear'); the Hiphil is causative — Joseph caused the sons of Israel to swear, binding them and their descendants to the obligation.
ΙωσηφJosephindeclinable subject of ὥρκισεν→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable subject of ὥρκισεν.
τοὺςtheAccusativearticle with υἱοὺς→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ὥρκισεν (those bound under oath)→ object specificationυἱοὺς: meaning 'sons'; it serves as direct object of ὥρκισεν (those bound under oath).
ΙσραηλIsraelindeclinable genitive with υἱοὺς→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive with υἱοὺς.
λέγων·sayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (introducing the content of the oath as direct speech)→ progressiveλέγω: 'say'; the Hebraism לֵאמֹר (lēʾmōr, 'saying') is exactly reproduced; introduces the divine speech in vv.2.
Ἐπισκοπῇwith a visitationDativecognate dative of ἐπισκέψεται (intensifying: 'will surely visit')→ sphere or referenceἐπισκοπή: 'visitation, oversight'; cognate-dative ἐπισκοπῇ ἐπισκέψεται renders Hebrew פָּקֹד יִפְקֹד ('he will surely visit') — the absolute-infinitive idiom; the LXX cognate dative calques the Hebrew emphatic construction exactly. The 'visitation' (פָּקַד / ἐπισκέπτομαι) of YHWH denotes a decisive salvific intervention (cf. Exod 3:16 LXX: ἐπισκοπῇ ἐπέσκεμμαι — the same formula at the burning bush).
ἐπισκέψεταιwill visitFut Mid Indic 3 Sg · ἐπισκέπτομαιmain verb of Joseph's oath (the promise of YHWH's saving visitation)→ predictive future (certain future divine action)ἐπισκέπτομαι: 'visit, look upon, care for'; renders Hebrew יִפְקֹד (Qal imperfect of פָּקַד, 'visit, attend to, muster'); the divine 'visit' (פָּקַד / ἐπισκέπτομαι) is a theologically loaded act — it denotes YHWH's effective intervention to save or judge; Luke uses the same word in the Benedictus (Luke 1:68, 78: ἐπεσκέψατο) for the Incarnation as YHWH's new Exodus-visitation.
ὑμᾶςyouAccusativeaccusative object of ἐπισκέψεται→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπισκέψεται.
κύριος,the LORDNominativesubject of ἐπισκέψεται→ participant prominenceκύριος,: meaning 'the LORD'; it serves as subject of ἐπισκέψεται.
καὶandconjunction (introducing the obligation that follows from the divine visitation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνανοίσετεyou shall carry up togetherFut Act Indic 2 Pl · συναναφέρωmain verb of the oath-obligation (Israel's duty to Joseph's bones)→ predictive future as solemn obligationσυναναφέρω: 'carry up together with'; compound: σύν ('together') + ἀνά ('up') + φέρω ('carry'); renders Hebrew וְהַעֲלִיתֶם (Hiphil imperative of עָלָה, 'bring up'); the compounding of σύν ('with you') anticipates the following μεθ᾿ ὑμῶν, reinforcing the communal nature of the obligation — all Israel shares in carrying Joseph's bones home.
μουmyGenitivegenitive of possession with ὀστᾶ ('my bones')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession with ὀστᾶ ('my bones').
τὰtheAccusativearticle with ὀστᾶ→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀστᾶbonesAccusativedirect object of συνανοίσετε→ object specificationὀστᾶ: meaning 'bones'; it serves as direct object of συνανοίσετε.
ἐντεῦθενfrom hereadverb of place (deictic: 'from this place' = from Egypt)→ clausal contributionἐντεῦθεν: meaning 'from here'; it shapes the local clause or phrase relation in this passage.
μεθ᾿withpreposition + genitive (accompaniment)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
ὑμῶν.youGenitivegenitive of accompaniment ('with yourselves / with you all')→ relational specificationὑμῶν.: meaning 'you'; it serves as genitive of accompaniment ('with yourselves / with you all').
20
ἀπάραντες δὲ οἱ υἱοὶ Ισραηλ ἐκ Σοκχωθ παρενέβαλον ἐν Οθομ παρὰ τὴν ἔρημον.
And the sons of Israel set out from Succoth and encamped at Etham, beside the wilderness.
A brief itinerary notice: the first stopping point after leaving Egypt proper is Σοκχωθ (Succoth, likely Tell el-Maskhuta), then Οθομ (Etham, location disputed — on the edge of the wilderness). The participle ἀπάραντες ('having broken camp') is a military-march idiom used for departing an encampment; παρενέβαλον ('encamped beside') likewise. The itinerary anchors the theological narrative in specific geography.
Word-by-word analysis· 13 words
ἀπάραντεςhaving set outAor Act Ptcp Nom Pl Masc · ἀπαίρωattendant-circumstance participle (coordinate action: 'they set out and encamped')→ aorist (completed departure before the next action)ἀπαίρω: 'depart, set out, lift camp'; renders Hebrew וַיִּסְעוּ (Qal imperfect of נָסַע, 'set out, break camp, march'); a standard itinerary verb in the wilderness narratives; the aorist participle portrays the departure as completed before the encamping.
δὲand / nowpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle with υἱοί→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject→ participant prominenceυἱοὶ: meaning 'sons'; it serves as subject.
ΙσραηλIsraelindeclinable genitive ('sons of Israel')→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive ('sons of Israel').
ἐκfrompreposition + genitive (ablative: point of departure)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of departure).
ΣοκχωθSuccothindeclinable genitive (place name: first campsite)→ participant identificationΣοκχωθ: transliteration of Hebrew סֻכּוֹת (Sukkôt, 'booths / huts'); commonly identified with Tell el-Maskhuta in the eastern Nile delta; the name means 'shelters' and may recall temporary structures; the first campsite after leaving Ramesses.
παρενέβαλονencampedAor Act Indic 3 Pl · παρεμβάλλωmain verb (the encampment at Etham)→ constative aorist (the completed setting of camp)παρεμβάλλω: 'pitch camp beside, encamp'; renders Hebrew וַיַּחֲנוּ (Qal imperfect of חָנָה, 'encamp'); a military-style verb for establishing a camp; the compound παρά ('beside') + ἐμβάλλω captures the sense of setting up camp alongside a landmark (the wilderness's edge).
ἐνat / inpreposition + dative (locative: at Etham)→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: at Etham).
ΟθομEthamindeclinable dative (place name: second campsite)→ participant identificationΟθομ: transliteration of Hebrew אֵתָם (ʾĒtām); the second campsite on the Exodus route, identified as 'on the edge of the wilderness' (MT: בִּקְצֵה הַמִּדְבָּר); its precise location is debated — possibly modern Ismailia or somewhere near Bir el-Abd.
παράbesidepreposition + accusative (locative: 'beside / along the edge of')→ spatial or relational framingπαρά: meaning 'beside'; here it marks the relation signaled by preposition + accusative (locative: 'beside / along the edge of').
τὴνtheAccusativearticle with ἔρημον→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημον.wildernessAccusativeaccusative object of παρά ('beside the wilderness')→ object specificationἔρημος: 'wilderness, desert'; Etham is described as being 'at the edge of the wilderness' (MT: בִּקְצֵה הַמִּדְבָּר); the encampment παρὰ τὴν ἔρημον marks the threshold between Egypt and the wilderness through which God will now guide Israel by cloud and fire.
21
ὁ δὲ θεὸς ἡγεῖτο αὐτῶν ἡμέρας μὲν ἐν στύλῳ νεφέλης δεῖξαι αὐτοῖς τὴν ὁδόν, τὴν δὲ νύκτα ἐν στύλῳ πυρός.
And God was guiding them by day in a pillar of cloud to show them the road, and by night in a pillar of fire.
The chapter's theological climax: after the legislation and the bones of Joseph, the narrative rests on the image of God as personal guide. The imperfect ἡγεῖτο ('was guiding') marks ongoing, continuous divine accompaniment — not a single act but a permanent presence. The μέν … δέ structure pairs day (cloud) and night (fire) as two faces of a single unceasing divine guidance. 1 Cor 10:1 invokes this verse — 'all were under the cloud (ὑπὸ τὴν νεφέλην)' — as the founding typology of baptism and the Eucharist.
Word-by-word analysis· 20 words
ὁtheNominativearticle with θεός (identifying the guide)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / nowpostpositive particle (narrative continuation / mild transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεόςGodNominativesubject (fronted emphatically: it is God himself who guides)→ participant prominenceθεός: the fronting of ὁ … θεός as subject makes the divine presence the point — not an angel (cf. the later tension in Exod 33:2–3), but God himself. This emphasis is crucial for the NT typology: 1 Cor 10:1–4 presupposes that 'the rock was Christ' and the cloud was the divine Presence.
ἡγεῖτοwas guidingImpf Mid Indic 3 Sg · ἡγέομαιmain verb (imperfect: continuous divine guidance throughout the journey)→ imperfect progressive / durative (ongoing throughout the wilderness period)ἡγέομαι: 'lead, guide, go before'; renders Hebrew הֹלֵךְ (Qal participle of הָלַךְ with לִפְנֵיהֶם, 'going before them'); the imperfect ἡγεῖτο ('was continuously guiding') stresses the unbroken character of divine guidance — from the first day of the march to the last. The middle/passive form reflects the deponent usage.
αὐτῶνthemGenitivegenitive object of ἡγέομαι (ἡγέομαι governs the genitive)→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἡγέομαι (ἡγέομαι governs the genitive).
ἡμέραςby dayGenitivegenitive of time ('during the day')→ relational specificationἡμέρας: meaning 'by day'; it serves as genitive of time ('during the day').
μὲνon the one handcorrelative particle (μέν … δέ: day … night paired)→ discourse linkage or contrastμὲν: meaning 'on the one hand'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (locative / instrumental: the medium of guidance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative / instrumental: the medium of guidance).
στύλῳpillarDativedative object of ἐν (the mode of divine presence)→ sphere or referenceστῦλος: 'pillar, column'; renders Hebrew עַמּוּד (ʿammûd, 'pillar / column'); the pillar-of-cloud is the visual embodiment of divine presence in the wilderness — simultaneously guiding and protecting (cf. Exod 14:19–20, where the cloud moves between Israel and Egypt). Paul applies it in 1 Cor 10:1 ('under the cloud') and the Apocalypse uses the same imagery (Rev 10:1: an angel wrapped in cloud).
νεφέληςof cloudGenitivegenitive of description / composition ('a pillar consisting of cloud')→ relational specificationνεφέλη: 'cloud'; renders Hebrew עָנָן (ʿānān, 'cloud'); the cloud as theophanic medium is pervasive in the OT (Exod 16:10; 19:9; 24:15–18; 40:34–38); in the NT, the cloud of the Transfiguration (Matt 17:5) and Ascension (Acts 1:9) and Parousia (Rev 1:7) all echo this Exodus imagery.
δεῖξαιto showAor Act Inf · δείκνυμιinfinitive of purpose ('in order to show them the road')→ aorist infinitive (the purpose of the guidance)δείκνυμι: 'show, point out, display'; renders Hebrew לְנַחֹתָם (Piel infinitive construct of נָחָה, 'to lead / guide them'); the infinitive gives the telos of the cloud — it is not merely a marker of divine presence but a functional guide, showing the route.
αὐτοῖςto themDativedative indirect object of δεῖξαι→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of δεῖξαι.
τὴνtheAccusativearticle with ὁδόν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδόν,road / wayAccusativedirect object of δεῖξαι ('to show them the way')→ object specificationὁδός: 'road, way'; the road shown by the cloud is the literal wilderness route; but the theological register is evident — God shows 'the Way' (ἡ ὁδός) in the desert, which John 14:6 ('I am the way') and Acts 9:2 ('followers of the Way') pick up as a messianic title.
τὴνtheAccusativearticle with νύκτα (accusative of time)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive correlative particle (completing the μέν … δέ pair: day / night)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νύκταnightAccusativeaccusative of time ('by night / during the night')→ object specificationνύκτα: meaning 'night'; it serves as accusative of time ('by night / during the night').
ἐνinpreposition + dative (locative / instrumental: the medium of night guidance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative / instrumental: the medium of night guidance).
στύλῳpillarDativedative object of ἐν→ sphere or referenceστύλῳ: meaning 'pillar'; it serves as dative object of ἐν.
πυρός.of fireGenitivegenitive of description ('a pillar of fire')→ relational specificationπῦρ: 'fire'; renders Hebrew אֵשׁ (ʾēš, 'fire'); the pillar of fire provides light and warmth for the night march, but fire in the LXX is also the pre-eminent medium of divine holiness (the burning bush, Exod 3:2; the fire at Sinai, Exod 19:18; 24:17; the 'consuming fire' of Heb 12:29); the fire-pillar thus combines practical guidance with theophanic presence.
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οὐκ ἐξέλιπεν ὁ στῦλος τῆς νεφέλης ἡμέρας καὶ ὁ στῦλος τοῦ πυρὸς νυκτὸς ἐναντίον παντὸς τοῦ λαοῦ.
The pillar of cloud did not fail by day, nor the pillar of fire by night, before all the people.
The chapter ends with an assurance: οὐκ ἐξέλιπεν ('did not fail / was not lacking') — the pillars are permanent, unbroken, and visible to all (ἐναντίον παντὸς τοῦ λαοῦ). Asyndeton gives the statement aphoristic force; the negative aorist ἐξέλιπεν states as a completed fact what will remain true for the entire wilderness period. The verse is the direct textual antecedent of 1 Cor 10:1 ('our fathers were all under the cloud') and implicitly of the NT's Shekinah theology. The double affirmation (cloud by day / fire by night) closes the narrative frame opened in v.21 and seals the entire chapter.
Word-by-word analysis· 17 words
οὐκnotnegative particle (with aorist indicative: factual negation)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέλιπενfailed / was lackingAor Act Indic 3 Sg · ἐκλείπωmain verb (the decisive negative fact: the pillar never ceased)→ constative aorist (the entire wilderness period summarized in one completed negative fact)ἐκλείπω: 'fail, run out, cease, be lacking'; renders Hebrew לֹא יָמִישׁ (Qal imperfect of מוּשׁ, 'depart, cease'); the verb choice is significant — ἐκλείπω is used for the sun failing (eclipsing, Luke 23:45: ἐκλιπόντος τοῦ ἡλίου), for faith failing (Luke 22:32: μὴ ἐκλίπῃ ἡ πίστις σου), and for death exhausting (Ps 71[72]:20 LXX); the divine guide is declared as reliable as the sun — it never eclipses.
ὁtheNominativearticle with στῦλος (first pillar)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
στῦλοςpillarNominativesubject of ἐξέλιπεν (first: the cloud pillar)→ participant prominenceστῦλος: 'pillar, column'; the word recurs from v.21 as an inclusio; it also appears in Gal 2:9 for the 'pillar' apostles, in Rev 3:12 for the promise 'I will make him a pillar in my God's temple,' and in 1 Tim 3:15 for the church as 'pillar and ground of the truth' — all drawing on the Exodus theophany-pillar as a metaphor of stable divine presence.
τῆςof theGenitivearticle with νεφέλης→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληςcloudGenitivegenitive of description ('pillar of cloud')→ relational specificationνεφέλης: meaning 'cloud'; it serves as genitive of description ('pillar of cloud').
ἡμέραςby dayGenitivegenitive of time ('during the day')→ relational specificationἡμέρα: the genitive ἡμέρας ('by day') is a time-genitive, expressing duration or occurrence within the day; the pairing ἡμέρας … νυκτός creates the merism covering all time — the divine guidance is total, twenty-four hours a day.
καὶandconjunction (pairing the two pillars as jointly continuous)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with στῦλος (second pillar)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
στῦλοςpillarNominativesecond subject of ἐξέλιπεν (the fire pillar)→ participant prominenceστῦλος: meaning 'pillar'; it serves as second subject of ἐξέλιπεν (the fire pillar).
τοῦof theGenitivearticle with πυρός→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρόςfireGenitivegenitive of description ('pillar of fire')→ relational specificationπυρός: meaning 'fire'; it serves as genitive of description ('pillar of fire').
νυκτόςby nightGenitivegenitive of time ('during the night' — closing the day/night merism)→ relational specificationνύξ: 'night'; νυκτός (genitive of time) closes the merism opened by ἡμέρας; together they assert the unceasing character of divine guidance: 'by day … by night' = always, continuously. 1 Cor 10:1 ('our fathers were all under the cloud') implicitly relies on this continuity — the cloud was always there, for all of them, with no interruption.
ἐναντίονbefore / in the sight ofpreposition + genitive (locative: 'before, in front of, in the presence of')→ spatial or relational framingἐναντίον: 'before, in the presence of, in front of'; renders Hebrew לִפְנֵי (lipnê, 'before / in front of'); the preposition adds a crucial nuance — the pillars did not fail 'before all the people': the divine guidance was public, communal, and visible to every person in Israel, not a private mystical experience. This public character is essential for 1 Cor 10:1 ('our fathers were all under the cloud').
παντόςallGenitivegenitive adjective modifying λαοῦ (totalizing)→ relational specificationπαντός: meaning 'all'; it serves as genitive adjective modifying λαοῦ (totalizing).
τοῦtheGenitivearticle with λαοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦ.peopleGenitivegenitive object of ἐναντίον ('before all the people')→ relational specificationλαός: 'people'; ἐναντίον παντὸς τοῦ λαοῦ ('before all the people') — the final word of the chapter is λαοῦ. God's guidance was not for leaders only but for every person in Israel. This communal universality is the ground of Paul's application in 1 Cor 10:1: 'our fathers were ALL (πάντες) under the cloud' — the πάντες echoes the παντός of this verse.