1
ἀπῆραν δὲ ἐξ Αιλιμ καὶ ἤλθοσαν πᾶσα συναγωγὴ υἱῶν Ισραηλ εἰς τὴν ἔρημον Σιν ὅ ἐστιν ἀνὰ μέσον Αιλιμ καὶ ἀνὰ μέσον Σινα τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου
Now they set out from Elim, and the whole congregation of the sons of Israel came into the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they had come out from the land of Egypt.
The chapter opens with an itinerary formula (ἀπῆραν … ἤλθοσαν … εἰς) marking a new station in the wilderness wandering; δέ signals the transition from the song and waters of Marah/Elim (ch. 15) to a new locale and a new crisis. The precise date (fifteenth day, second month) anchors the manna narrative exactly one month after the Exodus night of 12:6, when bread provisions would have run out.
Word-by-word analysis· 36 words
ἀπῆρανthey set outAor Act Indic 3 Pl · ἀπαίρωmain verb (itinerary departure)→ constative aorist (completed movement of the camp)ἀπαίρω: 'lift off / depart / set out (on a journey)'; renders נָסַע ('pull up [tent-pegs], journey'); the standard LXX verb for the breaking-up of an encampment in the wilderness itinerary (cf. Num 33 passim); the plural here precedes the singular collective subject συναγωγή, a Hebraizing constructio ad sensum.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive particle; here a narrative continuative opening a new episode after the resolution at Elim (15:27).
ἐξfrompreposition + genitive (source of departure)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of departure).
ΑιλιμElimgenitive object of ἐξ (indeclinable place-name)→ participant identificationΑιλιμ: transliteration of Hebrew אֵילִם, the oasis of twelve springs and seventy palms (15:27); indeclinable in the LXX; the previous station, here the point of departure.
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤλθοσανthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb (arrival at the new station)→ constative aorist (completed arrival)ἔρχομαι: 'come / go'; the form ἤλθοσαν exhibits the characteristic Hellenistic/LXX -οσαν third-plural aorist ending (for classical ἦλθον), frequent in the Greek Pentateuch (cf. εἰσήλθοσαν, ἐξήλθοσαν below in this chapter); renders בּוֹא.
πᾶσαall / wholeNominativeattributive adjective (modifying συναγωγή)→ participant prominenceπᾶς, πᾶσα, πᾶν: 'all / whole / every'; the feminine πᾶσα agrees with συναγωγή; the phrase πᾶσα συναγωγή ('the whole congregation') stresses that the entire community, not a faction, is the subject — important when the same whole community murmurs in v. 2.
συναγωγὴcongregationNominativesubject (collective singular)→ participant prominenceσυναγωγή: 'gathering / assembly / congregation'; the standard LXX rendering of עֵדָה, the technical term for Israel as a cultic-civil assembly; the singular collective takes plural verbs (ἀπῆραν, ἤλθοσαν) by sense; the word will become the New Testament term for the worship-assembly and its building.
υἱῶνof sonsGenitivegenitive (partitive/possessive: 'of the sons of Israel')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; the phrase υἱῶν Ισραηλ renders בְּנֵי יִשְׂרָאֵל ('sons/children of Israel'), the standard designation of the people as the descendants of the patriarch Jacob/Israel.
ΙσραηλIsraelgenitive in apposition/relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here genitive by syntax ('of Israel') though morphologically unmarked.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of motion).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (destination)→ object specificationἔρημος: 'desert / wilderness / uninhabited place'; renders מִדְבָּר; the wilderness is the theological space of testing and provision; here qualified by the proper name Σιν.
ΣινSinaccusative in apposition to ἔρημον (indeclinable place-name)→ participant identificationΣιν: transliteration of Hebrew סִין, the name of the wilderness between Elim and Sinai (not to be confused with the wilderness of Zin, צִן, of Num 20); indeclinable; the setting of the manna gift.
ὅwhichNominativerelative pronoun (neuter, referring loosely to the locale)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the neuter ὅ here is used loosely (ad sensum) for the place rather than agreeing grammatically with the feminine ἔρημον, a common LXX laxity in geographical relatives.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula of the relative clause (geographical gloss)→ gnomic/descriptive present (permanent geographical fact)εἰμί: 'be'; the present in a relative-clause geographical gloss ('which is between …') is a standard narratorial aside locating the place for the reader.
ἀνὰup / midstpreposition (in idiom ἀνὰ μέσον + gen.: 'between')→ spatial or relational framingἀνά: distributive preposition; the fixed idiom ἀνὰ μέσον + genitive ('in the midst of / between') renders Hebrew בֵּין; here repeated to express 'between Elim and Sinai.'
μέσονmidstAccusativeaccusative in the idiom ἀνὰ μέσον ('between')→ object specificationμέσος: 'middle / midst'; the substantivized neuter in the idiom ἀνὰ μέσον … καὶ ἀνὰ μέσον calques the Hebrew בֵּין … וּבֵין construction marking a spatial interval.
ΑιλιμElimgenitive object of ἀνὰ μέσον (indeclinable)→ participant identificationΑιλιμ: the first geographical pole of the interval (cf. above).
καὶandcoordinate conjunction (linking the two poles of the interval)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰup / midstpreposition (second occurrence of the idiom ἀνὰ μέσον)→ spatial or relational framingἀνὰ: meaning 'up'; here it marks the relation signaled by preposition (second occurrence of the idiom ἀνὰ μέσον).
μέσονmidstAccusativeaccusative in the idiom ἀνὰ μέσον (second pole)→ object specificationμέσον: meaning 'midst'; it serves as accusative in the idiom ἀνὰ μέσον (second pole).
ΣιναSinaigenitive object of ἀνὰ μέσον (indeclinable place-name)→ participant identificationΣινα: transliteration of Hebrew סִינַי, the mountain of the theophany and law-giving (ch. 19); indeclinable; the second pole of the geographical interval, anticipating Israel's destination.
τῇon theDativearticle (dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandnarrative continuative (post-positive, introducing date)→ discourse linkage or contrastδέ: here introducing the chronological notice that closes the verse.
πεντεκαιδεκάτῃfifteenthDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceπεντεκαιδέκατος: 'fifteenth'; the compound ordinal (πέντε-καί-δέκατος); the fifteenth day of the second month is exactly one month after the departure from Rameses (Num 33:3), the point at which provisions carried from Egypt would be exhausted.
ἡμέρᾳdayDativedative of time (point in time: 'on the … day')→ sphere or referenceἡμέρα: 'day'; the dative of time specifies the calendar date; ἡμέρα is the keyword of the chapter's daily-gathering rhythm (τὸ τῆς ἡμέρας εἰς ἡμέραν, v. 4).
τῷtheDativearticle (with μηνί)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὶmonthDativedative of time (apposition: 'in the … month')→ sphere or referenceμήν: 'month'; renders חֹדֶשׁ; the second month reckons from the first month of Abib/Nisan, the month of the Exodus (12:2).
τῷtheDativearticle (with δευτέρῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρῳsecondDativeordinal adjective (modifying μηνί)→ sphere or referenceδεύτερος: 'second'; the second month from Nisan, i.e. Iyyar; the chronological precision underlines the historicity of the wilderness provision.
ἐξεληλυθότωνhaving gone outPerf Act Ptc Gen Pl Masc · ἐξέρχομαιgenitive absolute participle (temporal: 'after they had gone out')→ perfect participle (completed departure with continuing state of being 'out')ἐξέρχομαι (perf. ptc.): 'go out / come out'; the perfect ἐξεληλυθότων with αὐτῶν forms a genitive absolute, 'they having gone out [and being now out]'; the perfect stem stresses the settled condition of having left Egypt — the people are now decisively beyond the land of bondage.
αὐτῶνthey / theirGenitivegenitive subject of the genitive-absolute participle→ relational specificationαὐτός (gen. pl.): the subject of the genitive absolute, referring to the sons of Israel.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive object of ἐκ (with Αἰγύπτου)→ relational specificationγῆ: 'land / earth'; the formula ἐκ γῆς Αἰγύπτου ('from the land of Egypt') is the standard LXX Exodus-formula, recurring at vv. 6 and 32 of this chapter as a refrain of deliverance.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς: 'land of Egypt')→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the land of bondage from which Israel has now been one month departed.
2
διεγόγγυζεν πᾶσα συναγωγὴ υἱῶν Ισραηλ ἐπὶ Μωυσῆν καὶ Ααρων
And the whole congregation of the sons of Israel was murmuring against Moses and Aaron.
The imperfect διεγόγγυζεν ('was murmuring / kept grumbling') introduces the chapter's controlling motif. The verb is asyndetic — no connective — placing the murmuring abruptly at the head of the clause for rhetorical weight. The γογγυ- root recurs as the noun γογγυσμός in vv. 7, 8, 9, 12 and supplies the vocabulary Paul invokes at 1 Cor 10:10 and Phil 2:14.
Word-by-word analysis· 9 words
διεγόγγυζενwas murmuringImpf Act Indic 3 Sg · διαγογγύζωmain verb (fronted, asyndetic)→ iterative/durative imperfect (ongoing, repeated grumbling)διαγογγύζω: 'murmur / grumble throughout (a group)'; the compound δια- conveys grumbling that spreads through the whole community; renders the Niphal of לוּן ('to murmur'); the imperfect depicts the grumbling as continuous and pervasive; the γογγυ- stem is largely a Septuagintalism (the simplex γογγύζω and διαγογγύζω are rare in classical Greek) and becomes a fixed term for Israel's wilderness rebellion echoed at 1 Cor 10:10.
πᾶσαall / wholeNominativeattributive adjective (modifying συναγωγή)→ participant prominenceπᾶς: the repeated πᾶσα συναγωγή (cf. v. 1) underscores that the entire community, the same body that had just been delivered, is implicated in the complaint — a collective, not partial, rebellion.
συναγωγὴcongregationNominativesubject (collective singular)→ participant prominenceσυναγωγή: 'assembly / congregation'; rendering עֵדָה; the same collective subject as v. 1, now the agent of murmuring rather than of journeying.
υἱῶνof sonsGenitivegenitive (of the sons of Israel)→ relational specificationυἱός (gen. pl.): in the phrase υἱῶν Ισραηλ, rendering בְּנֵי יִשְׂרָאֵל.
ΙσραηλIsraelgenitive in relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable.
ἐπὶagainstpreposition + accusative (hostile direction: 'against')→ spatial or relational framingἐπί + accusative: here 'against / upon' in a hostile sense; γογγύζω ἐπί τινα ('murmur against someone') governs the human targets of the complaint, which vv. 7–8 will reinterpret as ultimately directed against God.
ΜωυσῆνMosesAccusativeaccusative object of ἐπί (target of murmuring)→ object specificationΜωυσῆς: transliteration of מֹשֶׁה; declined as a first/third-declension hybrid in Rahlfs' LXX (acc. Μωυσῆν, gen. Μωυσῆ, dat. Μωυσεῖ/Μωυσῇ); accusative here as object of ἐπί.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronaccusative object of ἐπί (indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; Moses' brother and spokesman, paired with him throughout as the joint object of the people's complaint.
3
καὶ εἶπαν πρὸς αὐτοὺς οἱ υἱοὶ Ισραηλ ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ κυρίου ἐν γῇ Αἰγύπτῳ ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ
And the sons of Israel said to them, 'Would that we had died, struck down by the LORD in the land of Egypt, when we sat by the pots of meat and ate bread to the full! For you have brought us out into this wilderness to kill this whole assembly with hunger.'
The murmuring of v. 2 is now voiced. The optative-like ὄφελον ('would that') introduces an unreal wish; the complaint romanticizes Egyptian slavery (pots of meat, bread to satiety) and accuses Moses and Aaron of leading the people out εἰς … ἀποκτεῖναι ('in order to kill'). The death-wish and food-nostalgia anticipate the recurring wilderness pattern (cf. Num 11:4–6; 14:2).
Word-by-word analysis· 41 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (speech-introduction)→ constative aorist (the act of complaint)λέγω: 'say'; the form εἶπαν exhibits the Hellenistic first-aorist ending (-αν for classical εἶπον), characteristic of the LXX and Koine; introduces the direct discourse of the complaint.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτοὺςthemAccusativeaccusative object of πρός (Moses and Aaron)→ participant referenceαὐτός (acc. pl.): the referents are Moses and Aaron of v. 2; the complaint is addressed to the human leaders.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (delayed, following the verb)→ participant prominenceυἱός (nom. pl.): 'sons'; οἱ υἱοὶ Ισραηλ as subject; the post-verbal subject placement is Hebraizing word order (VSO).
ΙσραηλIsraelgenitive in relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel.'
ὄφελονwould thatparticle of unattainable wish (+ indicative)→ discourse linkage or contrastὄφελον: fossilized aorist of ὀφείλω used as a fixed particle introducing an unrealizable wish ('would that / O that'); construed here with the aorist indicative ἀπεθάνομεν; renders Hebrew מִי־יִתֵּן ('who would give = would that'); cf. its NT survival at 1 Cor 4:8; Gal 5:12; Rev 3:15.
ἀπεθάνομενwe had diedAor Act Indic 1 Pl · ἀποθνῄσκωverb of the wish-clause (with ὄφελον)→ aorist of unattainable wish (counterfactual: 'would that we had died')ἀποθνῄσκω: 'die'; the aorist indicative after ὄφελον expresses a wish about the past now known to be unfulfilled; the death-wish is the rhetorical extreme of the murmuring — the people prefer death in Egypt to life in the wilderness.
πληγέντεςstruck downAor Pass Ptc Nom Pl Masc · πλήσσωcircumstantial participle (means/manner: 'struck down by the LORD')→ aorist passive participle (the manner of the wished-for death)πλήσσω (aor. pass. ptc.): 'strike / smite'; cognate with πληγή ('plague', 11:1); the participle imagines a death by divine blow in Egypt — perhaps recalling the plagues — as preferable to starvation; the irony is sharp: they wish they had died under the very plagues from which they were spared.
ὑπὸbypreposition + genitive (agent of the passive participle)→ spatial or relational framingὑπό + genitive: marks the personal agent of the passive πληγέντες; the people attribute the imagined Egyptian death directly to YHWH.
κυρίουthe LORDGenitivegenitive of agent (with ὑπό)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the genitive of agent; even in their complaint the people acknowledge YHWH's power to give life or death — the very Lord who now feeds them.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (with Αἰγύπτῳ)→ sphere or referenceγῆ: 'land'; ἐν γῇ Αἰγύπτῳ ('in the land of Egypt'), the place the murmurers now idealize.
ΑἰγύπτῳEgyptDativedative in apposition to γῇ (locative)→ sphere or referenceΑἴγυπτος (dat. Αἰγύπτῳ): the land of bondage, here remembered with nostalgic distortion as a place of plenty.
ὅτανwhentemporal conjunction (here + aorist indicative, of past iteration)→ discourse linkage or contrastὅταν: normally 'whenever' + subjunctive, but here irregularly construed with the aorist indicative ἐκαθίσαμεν to express repeated past circumstance ('when[ever] we used to sit'); a Koine/LXX loosening of classical usage, here colored by Hebrew narrative idiom.
ἐκαθίσαμενwe satAor Act Indic 1 Pl · καθίζωverb of the temporal clause→ constative aorist (here of customary past circumstance)καθίζω: 'sit / sit down'; the people picture themselves seated beside well-stocked cooking-pots — an image of ease and abundance that whitewashes their actual slavery; the verb sets up the nostalgic contrast with present want.
ἐπὶby / overpreposition + genitive (position: 'by/over the pots')→ spatial or relational framingἐπί + genitive: 'at / by / over'; here the position of those seated beside the cooking-pots.
τῶνtheGenitivearticle (with λεβήτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λεβήτωνpots / cauldronsGenitivegenitive object of ἐπί→ relational specificationλέβης (gen. pl. λεβήτων): 'cauldron / cooking-pot'; renders סִיר; the 'pots of meat' (λέβητες τῶν κρεῶν) are the proverbial 'fleshpots of Egypt,' an image of remembered abundance contrasted with wilderness scarcity.
τῶνof theGenitivearticle (with κρεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κρεῶνof meat / fleshGenitivegenitive of content (the pots' contents: 'pots of meat')→ relational specificationκρέας (gen. pl. κρεῶν): 'meat / flesh'; renders בָּשָׂר; the meat the people crave will be supplied that very evening as quail (κρέα φαγεῖν, v. 8; ὀρτυγομήτρα, v. 13) — the complaint is answered with the very food it names.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἠσθίομενwe ateImpf Act Indic 1 Pl · ἐσθίωverb coordinate with ἐκαθίσαμεν (customary past)→ customary/iterative imperfect (habitual eating in Egypt)ἐσθίω: 'eat'; the imperfect ἠσθίομεν depicts habitual eating — 'we used to eat bread to the full'; the contrast bread-to-satiety (then) versus hunger (now) frames the entire complaint and is answered by the bread from heaven.
ἄρτουςloaves / breadAccusativedirect object of ἠσθίομεν→ object specificationἄρτος: 'bread / loaf'; renders לֶחֶם; the plural ἄρτους ('loaves / bread') is the keyword answered by YHWH's promise to rain ἄρτους ἐκ τοῦ οὐρανοῦ (v. 4); the people's remembered bread will be replaced by heaven's.
εἰςtopreposition + accusative (purpose/result: 'to the point of fullness')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (purpose/result: 'to the point of fullness').
πλησμονήνfullness / satietyAccusativeaccusative object of εἰς (idiomatic: 'to the full')→ object specificationπλησμονή: 'fullness / satiety / being filled'; renders שֹׂבַע; εἰς πλησμονήν ('to the full / to satiety') recurs at v. 8 in YHWH's answering promise of bread τὸ πρωὶ εἰς πλησμονήν — the divine provision matches the remembered Egyptian abundance and exceeds it.
ὅτιfor / becausecausal conjunction (introducing the accusation)→ discourse linkage or contrastὅτι: 'because / for'; introduces the grounds of the death-wish — the accusation against Moses and Aaron; the causal clause gives the complaint its sharp edge.
ἐξηγάγετεyou brought outAor Act Indic 2 Pl · ἐξάγωmain verb of the causal clause (accusation)→ constative aorist (the completed act of leading out, here blamed)ἐξάγω: 'lead out / bring out'; renders יָצָא (Hiphil); the verb of the Exodus deliverance is here turned into an accusation — the second-person plural blames Moses and Aaron, whereas v. 6 will insist that it was κύριος who ἐξήγαγεν; the people misattribute the divine act to human agents.
ἡμᾶςusAccusativedirect object of ἐξηγάγετε→ participant referenceἐγώ (acc. pl. ἡμᾶς): 'us'; the object of the accusation.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of motion).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (destination)→ object specificationἔρημος: 'wilderness'; the same word as v. 1, now charged with menace — the place of deliverance is recast by the murmurers as a place of death.
ταύτηνthisAccusativedemonstrative adjective (modifying ἔρημον)→ participant referenceοὗτος (acc. fem. ταύτην): 'this'; the deictic 'this wilderness' makes the complaint immediate and concrete.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose (alleged purpose of the Exodus)→ aorist infinitive of purpose (the imputed deadly intent)ἀποκτείνω: 'kill / put to death'; the infinitive of purpose imputes murderous intent to Moses and Aaron — as if the Exodus were a scheme to starve the nation; the hyperbole is the rhetorical climax of the murmuring.
πᾶσανall / wholeAccusativeattributive adjective (modifying συναγωγήν)→ object specificationπᾶς (acc. fem. πᾶσαν): 'whole'; 'this whole assembly' — the murmurers cast the alleged plot as targeting the entire community, echoing the πᾶσα συναγωγή of vv. 1–2.
τὴνtheAccusativearticle (with συναγωγήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνassembly / congregationAccusativeaccusative object of ἀποκτεῖναι→ object specificationσυναγωγή (acc.): 'assembly / congregation'; the object of the imputed killing; the same term used of the murmuring community in vv. 1–2.
ταύτηνthisAccusativedemonstrative adjective (modifying συναγωγήν)→ participant referenceοὗτος (acc. fem.): 'this'; 'this whole assembly,' deictically self-referential.
ἐνwith / bypreposition + dative (instrumental: 'by hunger')→ spatial or relational framingἐν + dative: here instrumental ('by means of'), a Hebraizing use rendering בְּ; 'to kill … with hunger.'
λιμῷhunger / famineDativedative of means (instrument of the alleged killing)→ sphere or referenceλιμός: 'hunger / famine'; renders רָעָב; the instrumental dative names the dreaded means of death; the whole complaint thus pivots on food, which is exactly what YHWH proceeds to supply in superabundance.
4
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ καὶ ἐξελεύσεται ὁ λαὸς καὶ συλλέξουσιν τὸ τῆς ἡμέρας εἰς ἡμέραν ὅπως πειράσω αὐτοὺς εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ
And the LORD said to Moses, 'Behold, I am raining bread upon you out of heaven, and the people shall go out and gather the day's portion for a day, that I may test them, whether they will walk by my law or not.'
YHWH answers the complaint not with judgment but with provision. The deictic ἰδού and the emphatic ἐγώ foreground divine agency; the present ὕω ('I am raining') presents the gift as imminent. The phrase ἄρτους ἐκ τοῦ οὐρανοῦ is the textual seed of John 6:31. The purpose-clause ὅπως πειράσω reframes the daily gathering as a test of obedience τῷ νόμῳ μου.
Word-by-word analysis· 34 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single divine speech-act)λέγω: 'say'; the aorist εἶπεν with the formula εἶπεν δὲ κύριος πρὸς Μωυσῆν introduces unmediated YHWH-speech, as throughout Exodus (cf. 11:1).
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: marks the turn from the people's complaint to the divine answer.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject marks this as direct, unmediated YHWH-speech.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of מֹשֶׁה; accusative as object of πρός.
ἰδοὺbeholdpresentative particle (drawing attention)→ discourse linkage or contrastἰδού: 'behold / look'; fossilized aorist imperative of εἶδον used as a presentative interjection; renders Hebrew הִנֵּה; it dramatizes the imminence of the divine gift, focusing attention on the act of provision about to be announced.
ἐγὼINominativeemphatic subject pronoun (foregrounding divine agency)→ participant referenceἐγώ: the emphatic first-person pronoun stresses that YHWH himself is the giver of bread — over against the people's accusation that mere men (Moses and Aaron) led them out; the divine 'I' answers the human 'you' of v. 3.
ὕωI rain / I send rainPres Act Indic 1 Sg · ὕωmain verb (futuristic present of imminent provision)→ futuristic present (the imminent act presented as already in motion)ὕω: 'rain / cause to rain'; renders the Hiphil of מָטַר ('cause rain'); the striking metaphor 'I am raining bread upon you out of heaven' assimilates the manna to precipitation — a heavenly, not earthly, harvest; the same imagery is invoked in Ps 77(78):24 (ἔβρεξεν αὐτοῖς μαννα φαγεῖν) and engaged at John 6:31–32.
ὑμῖνfor you / upon youDativedative of advantage (beneficiary of the raining)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'for/to you'; the dative of advantage marks the people as the beneficiaries of the heavenly bread, despite their murmuring — grace meeting grumbling.
ἄρτουςloaves / breadAccusativedirect object of ὕω→ object specificationἄρτος (acc. pl. ἄρτους): 'bread / loaves'; the plural answers the people's ἄρτους of v. 3; the phrase ἄρτους ἐκ τοῦ οὐρανοῦ is quoted (sing. ἄρτον) at John 6:31 and made the basis of Jesus' self-identification as ὁ ἄρτος ὁ ἀληθινός ἐκ τοῦ οὐρανοῦ (John 6:32).
ἐκfrom / out ofpreposition + genitive (source: 'out of heaven')→ spatial or relational framingἐκ + genitive: 'out of'; ἐκ τοῦ οὐρανοῦ ('out of heaven') is the load-bearing phrase, locating the bread's origin in the divine sphere; cf. John 6:31.
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἐκ (source)→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the source of the bread; in John 6 the phrase becomes the hinge of a debate over whether Moses or the Father is the true giver and whether the true bread ἐκ τοῦ οὐρανοῦ is manna or Christ.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξελεύσεταιshall go outFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (prediction of the people's response)→ predictive future (the people's daily going-out to gather)ἐξέρχομαι (fut. mid.): 'go out / come out'; the deponent future ἐξελεύσεται; the singular agrees with the collective ὁ λαός; describes the daily exit from the camp to gather the manna.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐξελεύσεται→ participant prominenceλαός: 'people'; renders עַם; the covenant people, here as the agent of daily gathering; the singular collective governs both singular (ἐξελεύσεται) and plural (συλλέξουσιν) verbs.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συλλέξουσινthey shall gatherFut Act Indic 3 Pl · συλλέγωmain verb (constructio ad sensum: plural with collective λαός)→ predictive future (the daily gathering activity)συλλέγω: 'gather / collect'; renders לָקַט; the keyword for the manna-gathering, recurring through the chapter (vv. 5, 16, 17, 21, 22, 26, 27); the shift from singular ἐξελεύσεται to plural συλλέξουσιν is a constructio ad sensum treating ὁ λαός as a plurality of individuals.
τὸthe (portion)Accusativearticle substantivizing the following phrase (object of συλλέξουσιν)→ noun-phrase markingὁ, ἡ, τό: the neuter article substantivizes the genitive phrase τῆς ἡμέρας into 'the day's [portion],' the daily ration of manna.
τῆςof theGenitivearticle (with ἡμέρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςday'sGenitivegenitive (the portion belonging to a day)→ relational specificationἡμέρα (gen. ἡμέρας): 'day'; τὸ τῆς ἡμέρας ('the day's portion') with εἰς ἡμέραν renders the Hebrew דְּבַר־יוֹם בְּיוֹמוֹ ('the matter of a day in its day'), the principle of daily dependence that underlies the petition 'give us this day our daily bread' (Matt 6:11).
εἰςforpreposition + accusative (distributive: 'for each day')→ spatial or relational framingεἰς + accusative: here distributive-temporal, 'for a day'; the construction εἰς ἡμέραν expresses the day-by-day measure of the gathering.
ἡμέρανa dayAccusativeaccusative object of εἰς (distributive)→ object specificationἡμέρα (acc.): 'day'; the daily measure; gathering only what is needed for the day is itself the substance of the obedience-test that follows.
ὅπωςthat / so thatpurpose conjunction (introducing final clause + subjunctive)→ discourse linkage or contrastὅπως: 'so that / in order that'; introduces a purpose clause with the subjunctive πειράσω; reveals the divine intention behind the daily-gathering regimen.
πειράσωI may testAor Act Subj 1 Sg · πειράζωsubjunctive of the purpose clause→ aorist subjunctive of purpose (divine testing of obedience)πειράζω: 'test / try / prove'; renders נָסָה; the same verb-group describes Israel's testing of God (Massah, 17:2, 7) and God's testing of Israel; here YHWH tests whether the people will obey the daily-gathering ordinance — a probe of covenant faithfulness through ordinary provision.
αὐτοὺςthemAccusativedirect object of πειράσω→ participant referenceαὐτός (acc. pl.): the people as the object of the divine test.
εἰwhetherinterrogative particle (introducing indirect alternative question)→ discourse linkage or contrastεἰ: here 'whether,' introducing an indirect question dependent on πειράσω; the alternative is completed by ἢ οὔ ('or not').
πορεύσονταιthey will walkFut Mid Indic 3 Pl · πορεύομαιverb of the indirect question→ predictive future (the content of the test: future obedience)πορεύομαι: 'go / walk / proceed'; the idiom πορεύεσθαι τῷ νόμῳ ('walk by the law') renders הָלַךְ בְּתוֹרָה, a Hebraism for living according to instruction; 'walking' as a metaphor for ethical-covenantal conduct is pervasive in the LXX (cf. πορεύεσθαι ἐν ταῖς ἐντολαῖς).
τῷby theDativearticle (with νόμῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμῳlawDativedative of rule/standard (with πορεύσονται: 'walk by the law')→ sphere or referenceνόμος: 'law / instruction'; renders תּוֹרָה; notably the term νόμος is used here before Sinai — the manna-ordinance itself functions as an anticipatory 'law,' and the Sabbath that emerges in vv. 22–30 is its first concrete content; the dative is a dative of rule ('walk by/according to').
μουmyGenitivegenitive of possession (modifying νόμῳ)→ relational specificationἐγώ (gen. μου): 'my'; the law belongs to YHWH; the possessive stresses that obedience to the gathering-ordinance is obedience to God himself.
ἢordisjunctive particle (completing the alternative question)→ discourse linkage or contrastἤ: 'or'; the disjunctive completing εἰ … ἢ οὔ ('whether … or not').
οὔnotnegative adverb (second member of the alternative)→ participant referenceοὐ: 'not'; here the bare negative completing the indirect alternative question ('or not'); the open posing of the alternative makes the test genuinely probative of Israel's heart.
5
καὶ ἔσται τῇ ἡμέρᾳ τῇ ἕκτῃ καὶ ἑτοιμάσουσιν ὃ ἐὰν εἰσενέγκωσιν καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσιν τὸ καθ᾿ ἡμέραν εἰς ἡμέραν
And it shall be on the sixth day that they shall prepare whatever they bring in, and it shall be double what they gather day by day.
The Hebraizing καὶ ἔσται ('and it shall be', rendering וְהָיָה) introduces the special provision for the sixth day, the first hint of the Sabbath that will be made explicit in vv. 22–30. The double portion (διπλοῦν) anticipates the day on which no gathering will be possible.
Word-by-word analysis· 22 words
καὶandnarrative conjunction (in the formula καὶ ἔσται)→ 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 (Hebraizing temporal formula καὶ ἔσται + dative of time)→ predictive future (anticipating the sixth-day arrangement)εἰμί (fut. ἔσται): 'be'; the formula καὶ ἔσται renders the Hebrew apodosis-marker וְהָיָה ('and it shall come to pass'), a stock LXX device for introducing a future contingency; here it sets up the sixth-day exception to the daily gathering.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (point in time)→ sphere or referenceἡμέρα: 'day'; the dative of time, qualified by the ordinal ἕκτῃ; τῇ ἡμέρᾳ τῇ ἕκτῃ ('on the sixth day') recurs verbatim at vv. 22 and 29 as the technical designation of the Sabbath-eve.
τῇtheDativearticle (with ἕκτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἕκτῃsixthDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕκτος: 'sixth'; the sixth day of the week, the day of the double gathering; its singling-out establishes the seven-day rhythm before the Sabbath is named.
καὶand / thenapodotic καί (Hebraism: introducing the apodosis after the temporal phrase)→ discourse linkage or contrastκαί: here apodotic — the 'and' that introduces the main clause after a fronted temporal phrase, calquing the Hebrew waw of the apodosis; left untranslated in idiomatic English ('on the sixth day they shall prepare').
ἑτοιμάσουσινthey shall prepareFut Act Indic 3 Pl · ἑτοιμάζωmain verb (the sixth-day preparation)→ predictive future (regulative: what they are to do on the sixth day)ἑτοιμάζω: 'prepare / make ready'; renders כּוּן (Hiphil); the preparing of a double portion on the sixth day anticipates the cessation of gathering on the seventh, and is spelled out concretely in v. 23 (baking and boiling).
ὃwhatAccusativerelative pronoun (object of ἑτοιμάσουσιν: 'what[ever]')→ participant referenceὅς (acc. neut. ὅ): relative pronoun; with ἐάν + subjunctive it has indefinite/generalizing force ('whatever').
ἐὰνeverconditional particle (generalizing the relative: ὃ ἐάν = 'whatever')→ discourse linkage or contrastἐάν: here in the combination ὃ ἐάν ('whatever'), generalizing the relative clause and taking the subjunctive εἰσενέγκωσιν; a common LXX/Koine construction.
εἰσενέγκωσινthey bring inAor Act Subj 3 Pl · εἰσφέρωsubjunctive of the indefinite relative clause→ aorist subjunctive (indefinite: 'whatever they may bring in')εἰσφέρω: 'bring in / carry in'; the aorist subjunctive after ὃ ἐάν; refers to bringing the gathered manna into the camp/tents for preparation.
καὶandcoordinate 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 (predicate with διπλοῦν)→ predictive future (the quantity will prove double)εἰμί (fut.): 'be'; here a true copula, 'it shall be double' — the amount gathered on the sixth day will be twice the daily ration.
διπλοῦνdoubleNominativepredicate adjective (with ἔσται: 'shall be double')→ participant prominenceδιπλοῦς: 'double / twofold'; the neuter διπλοῦν; the double portion is the practical mechanism of Sabbath observance, restated as δύο γομορ ('two gomor') and διπλᾶ in v. 22; renders מִשְׁנֶה ('a double amount').
ὃwhatAccusativerelative pronoun (object of συναγάγωσιν: 'what[ever]')→ participant referenceὅς (acc. neut.): relative, again generalized by ἐάν.
ἐὰνeverconditional particle (ὃ ἐάν = 'whatever')→ discourse linkage or contrastἐάν: generalizing particle with the subjunctive συναγάγωσιν.
συναγάγωσινthey gatherAor Act Subj 3 Pl · συνάγωsubjunctive of the indefinite relative clause→ aorist subjunctive (indefinite: 'whatever they gather')συνάγω: 'gather together / collect'; near-synonym of συλλέγω used through the chapter; the aorist subjunctive after ὃ ἐάν; refers to the daily gathering quantity that on the sixth day is doubled.
τὸthe (portion)Accusativearticle substantivizing the following phrase (in apposition)→ noun-phrase markingτό: the neuter article substantivizing the distributive phrase καθ᾿ ἡμέραν εἰς ἡμέραν into 'the day-by-day portion.'
καθ᾿according to / bypreposition (κατά + accusative, distributive: 'day by day')→ spatial or relational framingκατά + accusative: distributive, 'each / per'; καθ᾿ ἡμέραν ('day by day / daily'); the elided form καθ᾿ before the rough breathing of ἡμέραν.
ἡμέρανdayAccusativeaccusative object of κατά (distributive)→ object specificationἡμέρα (acc.): 'day'; in the distributive καθ᾿ ἡμέραν.
εἰςforpreposition + accusative (distributive: 'for each day')→ spatial or relational framingεἰς + accusative: distributive-temporal; the doubled phrase καθ᾿ ἡμέραν εἰς ἡμέραν intensifies the day-by-day reckoning of the manna ration.
ἡμέρανa dayAccusativeaccusative object of εἰς (distributive)→ object specificationἡμέρα (acc.): 'day'; closing the distributive idiom and reinforcing the principle of daily-only provision that the sixth-day double portion temporarily suspends.
6
καὶ εἶπεν Μωυσῆς καὶ Ααρων πρὸς πᾶσαν συναγωγὴν υἱῶν Ισραηλ ἑσπέρας γνώσεσθε ὅτι κύριος ἐξήγαγεν ὑμᾶς ἐκ γῆς Αἰγύπτου
And Moses and Aaron said to the whole congregation of the sons of Israel, 'At evening you shall know that the LORD brought you out from the land of Egypt,'
Moses and Aaron answer the murmuring with a paired declaration structured around ἑσπέρας (v. 6) and πρωί (v. 7): by evening the people will know YHWH was their deliverer; by morning they will see his glory. The verb γνώσεσθε ('you shall know') is the recognition-formula of Exodus (cf. 6:7; 7:5), here grounding knowledge of YHWH in his provision.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (singular with compound subject: ad sensum / nearest-subject agreement)→ constative aorist (the act of declaration)λέγω: 'say'; the singular εἶπεν with the compound subject Μωυσῆς καὶ Ααρων reflects Hebraizing nearest-subject agreement (the verb agrees with the first/leading subject, Moses); a frequent LXX pattern.
ΜωυσῆςMosesNominativesubject (first member of compound subject)→ participant prominenceΜωυσῆς: nominative subject; the leading figure with whom the singular verb agrees.
καὶandcoordinate conjunction (joining the subjects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronnominative (second member of compound subject; indeclinable)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; joined with Moses as joint spokesman to the congregation.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
πᾶσανall / wholeAccusativeattributive adjective (modifying συναγωγήν)→ object specificationπᾶς (acc. fem. πᾶσαν): 'whole'; the leaders address the entire congregation, the same body that murmured (vv. 1–2).
συναγωγὴνcongregationAccusativeaccusative object of πρός→ object specificationσυναγωγή (acc.): 'congregation / assembly'; rendering עֵדָה; the audience of the announcement.
υἱῶνof sonsGenitivegenitive (of the sons of Israel)→ relational specificationυἱός (gen. pl.): in the phrase υἱῶν Ισραηλ, rendering בְּנֵי יִשְׂרָאֵל.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
ἑσπέραςat eveningGenitivegenitive of time (within which: 'at/by evening')→ relational specificationἑσπέρα (gen. ἑσπέρας): 'evening'; the genitive of time ('in the course of evening'); paired with πρωί (v. 7), it structures the two-stage revelation; the evening will bring the quail (v. 13), the proof that YHWH delivered them.
γνώσεσθεyou shall knowFut Mid Indic 2 Pl · γινώσκωmain verb (recognition-formula)→ predictive future (assured recognition through provision)γινώσκω (fut. mid. γνώσεσθε): 'know / come to know / recognize'; the recognition-formula 'you shall know that I am the LORD / that the LORD …' (cf. 6:7; 7:5; 16:12) is a leitmotif of Exodus; here knowledge of YHWH's saving act is mediated through the gift of food.
ὅτιthatcomplementizer (introducing the content of γνώσεσθε)→ clausal contributionὅτι: 'that'; introduces the object clause of γνώσεσθε — the content of the recognition.
κύριοςLORDNominativesubject of ἐξήγαγεν (in the ὅτι-clause)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; emphatically the subject — it was the LORD, not Moses and Aaron (contra v. 3, ἐξηγάγετε), who brought Israel out; the leaders deflect the complaint from themselves to God.
ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωverb of the ὅτι-clause→ constative aorist (the completed Exodus deliverance)ἐξάγω: 'lead/bring out'; the same verb the people had used in accusation (ἐξηγάγετε, v. 3) is now correctly predicated of κύριος; the third-person singular reattributes the Exodus to its true divine agent.
ὑμᾶςyouAccusativedirect object of ἐξήγαγεν→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the people, object of the deliverance.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive object of ἐκ (with Αἰγύπτου)→ relational specificationγῆ: 'land'; the formula ἐκ γῆς Αἰγύπτου recurs from v. 1 as the refrain of deliverance.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen.): the land of bondage; its mention seals the recognition-clause with the central saving event.
7
καὶ πρωὶ ὄψεσθε τὴν δόξαν κυρίου ἐν τῷ εἰσακοῦσαι τὸν γογγυσμὸν ὑμῶν ἐπὶ τῷ θεῷ ἡμεῖς δὲ τί ἐσμεν ὅτι διαγογγύζετε καθ᾿ ἡμῶν
'and at morning you shall see the glory of the LORD, in that he has heard your murmuring against God. But as for us, what are we, that you murmur against us?'
The morning counterpart to ἑσπέρας: the people will see the δόξα κυρίου (fulfilled in the cloud, v. 10) and the morning manna. Moses introduces the theological reinterpretation of the complaint: the murmuring (γογγυσμός) is not really against the leaders (ἡμεῖς δὲ τί ἐσμεν) but against God — a point hammered home in v. 8.
Word-by-word analysis· 23 words
καὶandcoordinate conjunction (linking to ἑσπέρας of v. 6)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρωὶat morningadverb of time (paired with ἑσπέρας)→ clausal contributionπρωΐ: 'early / in the morning'; renders בֹּקֶר; the morning counterpart to ἑσπέρας (v. 6); the keyword of the daily-gathering rhythm (cf. εἰς τὸ πρωί, vv. 19, 20, 23, 24) and the time of the manna's appearance.
ὄψεσθεyou shall seeFut Mid Indic 2 Pl · ὁράωmain verb (parallel to γνώσεσθε of v. 6)→ predictive future (assured morning sight of the glory)ὁράω (fut. mid. ὄψεσθε): 'see / perceive'; paired with γνώσεσθε ('know') of v. 6 — evening knowledge, morning sight; the object is the δόξα κυρίου, fulfilled when the glory appears in the cloud (v. 10).
τὴνtheAccusativearticle (with δόξαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξανgloryAccusativedirect object of ὄψεσθε→ object specificationδόξα: 'glory / splendor'; renders כָּבוֹד; the visible manifestation of YHWH's presence (the כְּבוֹד יהוה), here promised and fulfilled in the cloud (v. 10); δόξα is one of the great LXX theological terms, transformed from its classical sense of 'opinion / reputation' into the rendering of the divine כָּבוֹד.
κυρίουof the LORDGenitivegenitive of possession (modifying δόξαν)→ relational specificationκύριος (gen.): rendering of יהוה; the glory belongs to YHWH; ἡ δόξα κυρίου is a fixed LXX phrase for the theophanic presence.
ἐνin / whenpreposition + articular infinitive (temporal/causal: 'in that / when')→ spatial or relational framingἐν + articular infinitive: the construction ἐν τῷ + infinitive renders the Hebrew בְּ + infinitive construct, expressing time or cause ('when / in that he has heard'); pervasive in LXX translation Greek.
τῷtheDativearticle (with the infinitive εἰσακοῦσαι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσακοῦσαιto hear / has heardAor Act Inf · εἰσακούωarticular infinitive (object of ἐν: temporal-causal clause)→ aorist infinitive (the completed divine hearing of the murmuring)εἰσακούω: 'hear / hearken / heed'; the compound εἰσ- intensifies ('hear so as to respond'); renders שָׁמַע; the articular infinitive expresses that the glory-vision coincides with / results from YHWH's having heard the murmuring; the same verb recurs at vv. 8, 9, 12.
τὸνtheAccusativearticle (with γογγυσμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γογγυσμὸνmurmuringAccusativeaccusative object of εἰσακοῦσαι→ object specificationγογγυσμός: 'murmuring / grumbling'; the nominal form of the διαγογγύζω of v. 2; a Septuagintalism rendering תְּלֻנּוֹת / לוּן; it recurs four times in the chapter (vv. 7, 8, 9, 12); Paul commands the Philippians to do all things χωρὶς γογγυσμῶν (Phil 2:14) and warns against the wilderness γογγυσμός at 1 Cor 10:10 (μηδὲ γογγύζετε καθάπερ τινὲς αὐτῶν ἐγόγγυσαν).
ὑμῶνyourGenitivegenitive of possession (subjective: 'your murmuring')→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the murmuring belongs to the people.
ἐπὶagainstpreposition + dative (object of the murmuring: 'against God')→ spatial or relational framingἐπί + dative: here marking that against which the murmuring is directed; the surprising claim is that the grumbling, addressed verbally to Moses and Aaron (v. 3), is in truth ἐπὶ τῷ θεῷ — against God himself.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative object of ἐπί→ sphere or referenceθεός (dat. θεῷ): 'God'; renders אֱלֹהִים; the murmuring against the human leaders is reckoned as murmuring against God, because they act as his appointed agents; this theological move is the heart of vv. 7–8.
ἡμεῖςweNominativeemphatic subject pronoun (in the rhetorical question)→ participant referenceἐγώ (nom. pl. ἡμεῖς): 'we'; the emphatic pronoun heads the self-deprecating rhetorical question 'but as for us, what are we?' — Moses and Aaron disclaim any personal stake, redirecting the complaint Godward.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: mild adversative, contrasting the leaders' insignificance with God's real involvement.
τίwhatNominativeinterrogative pronoun (predicate of ἐσμεν)→ participant referenceτίς, τί: interrogative; the rhetorical 'what are we?' expects the answer 'nothing of account' — the leaders are merely instruments; cf. the similar self-effacement in Num 16:11.
ἐσμενare wePres Act Indic 1 Pl · εἰμίcopula of the rhetorical question→ stative present (present reality of the leaders' status)εἰμί: 'be'; the present ἐσμεν in the rhetorical question 'what are we?' underscores the disproportion between the human mediators and the divine target of the complaint.
ὅτιthatconjunction (consecutive/causal: 'that / seeing that you murmur')→ discourse linkage or contrastὅτι: here introducing the ground or consequence of the rhetorical question ('what are we, that you murmur against us?').
διαγογγύζετεyou murmurPres Act Indic 2 Pl · διαγογγύζωverb of the ὅτι-clause→ progressive present (ongoing grumbling)διαγογγύζω: 'murmur (throughout)'; the same verb as v. 2, now in the second person addressed to the people; the present tense marks the grumbling as still in progress; the γογγυ- root binds the whole complaint-sequence together.
καθ᾿againstpreposition (κατά + genitive: 'against us')→ spatial or relational framingκατά + genitive: 'against'; the elided καθ᾿ before the rough breathing of ἡμῶν; the idiom γογγύζω κατά τινος ('murmur against someone').
ἡμῶνusGenitivegenitive object of κατά→ relational specificationἐγώ (gen. pl. ἡμῶν): 'us'; the leaders, the ostensible but not the real object of the complaint.
8
καὶ εἶπεν Μωυσῆς ἐν τῷ διδόναι κύριον ὑμῖν ἑσπέρας κρέα φαγεῖν καὶ ἄρτους τὸ πρωὶ εἰς πλησμονὴν διὰ τὸ εἰσακοῦσαι κύριον τὸν γογγυσμὸν ὑμῶν ὃν ὑμεῖς διαγογγύζετε καθ᾿ ἡμῶν ἡμεῖς δὲ τί ἐσμεν οὐ γὰρ καθ᾿ ἡμῶν ὁ γογγυσμὸς ὑμῶν ἐστιν ἀλλ᾿ ἢ κατὰ τοῦ θεοῦ
And Moses said, 'When the LORD gives you meat to eat at evening and bread to the full at morning, because the LORD has heard your murmuring which you murmur against us — for what are we? Your murmuring is not against us but against God.'
Moses elaborates: the evening meat (κρέα) and morning bread (ἄρτους εἰς πλησμονήν) are the LORD's answer to the murmuring he has heard. The verse explicitly answers the food-nostalgia of v. 3 (κρεῶν … ἄρτους εἰς πλησμονήν) point for point, and closes with the chapter's thesis: οὐ … καθ᾿ ἡμῶν … ἀλλ᾿ ἢ κατὰ τοῦ θεοῦ — the murmuring is against God.
Word-by-word analysis· 46 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (Moses' continued speech)λέγω: 'say'; introduces Moses' fuller restatement of the promise and its rationale.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject; now Moses alone, expanding the joint declaration of vv. 6–7.
ἐνwhen / inpreposition + articular infinitive (temporal: 'when [the LORD] gives')→ spatial or relational framingἐν + articular infinitive: temporal, 'when the LORD gives'; renders בְּ + infinitive construct (cf. v. 7).
τῷtheDativearticle (with the infinitive διδόναι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
διδόναιto give / givesPres Act Inf · δίδωμιarticular infinitive (object of ἐν: temporal clause)→ present infinitive (the act of giving, viewed as in process)δίδωμι: 'give'; renders נָתַן; the present infinitive in the ἐν τῷ + inf. construction; YHWH is the giver of both meat and bread; the subject of the infinitive (κύριον) stands in the accusative.
κύριονthe LORDAccusativeaccusative subject of the infinitive διδόναι→ object specificationκύριος (acc. κύριον): rendering of יהוה; the accusative subject of the articular infinitive ('when the LORD gives'); the LORD, not Moses, is the source of the food.
ὑμῖνyou / to youDativeindirect object (dative with διδόναι)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the recipients of the divine gift.
ἑσπέραςat eveningGenitivegenitive of time (with κρέα: evening meat)→ relational specificationἑσπέρα (gen.): 'evening'; the genitive of time; the evening gift is meat (the quail of v. 13), answering the people's λέβητες τῶν κρεῶν of v. 3.
κρέαmeat / fleshAccusativedirect object of διδόναι (the evening gift)→ object specificationκρέας (acc. pl. κρέα): 'meat / flesh'; renders בָּשָׂר; the evening meat directly answers the κρεῶν of the nostalgic complaint (v. 3); fulfilled as quail (ὀρτυγομήτρα, v. 13).
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose/result (with κρέα: 'meat to eat')→ aorist infinitive (epexegetic: meat for eating)ἐσθίω (aor. inf. φαγεῖν): 'eat'; the suppletive aorist of ἐσθίω; epexegetic infinitive defining the purpose of the meat ('meat to eat'); cf. the same φαγεῖν at v. 15 (ὁ ἄρτος … φαγεῖν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄρτουςbread / loavesAccusativedirect object of διδόναι (the morning gift)→ object specificationἄρτος (acc. pl.): 'bread / loaves'; the morning gift, the manna; answers the people's ἄρτους εἰς πλησμονήν of v. 3 and the divine promise of ἄρτους ἐκ τοῦ οὐρανοῦ of v. 4.
τὸthe / atAccusativearticle (adverbial accusative of time: τὸ πρωί = 'in the morning')→ noun-phrase markingτό: the neuter article with πρωί forms an adverbial accusative of time, τὸ πρωί ('in the morning'); cf. v. 12 (τὸ πρωὶ πλησθήσεσθε ἄρτων).
πρωὶmorningadverb of time (with article: 'in the morning')→ clausal contributionπρωΐ: 'morning'; the time of the bread/manna; paired with ἑσπέρας as in vv. 6–7.
εἰςtopreposition + accusative (to the point of: 'to satiety')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (to the point of: 'to satiety').
πλησμονὴνfullness / satietyAccusativeaccusative object of εἰς (idiomatic: 'to the full')→ object specificationπλησμονή: 'fullness / satiety'; renders שֹׂבַע; εἰς πλησμονήν exactly echoes v. 3 — the satiety the people remembered in Egypt is now divinely supplied in the wilderness.
διὰbecause ofpreposition + articular infinitive (causal: 'because')→ spatial or relational framingδιά + accusative (here + articular infinitive): causal, 'because'; διὰ τὸ + infinitive renders the Hebrew causal infinitive; gives the reason for the provision: God has heard the murmuring.
τὸtheAccusativearticle (with the infinitive εἰσακοῦσαι)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσακοῦσαιhas heardAor Act Inf · εἰσακούωarticular infinitive (object of διά: causal clause)→ aorist infinitive (the completed divine hearing)εἰσακούω: 'hear / heed'; the same verb as v. 7; the causal articular infinitive ('because the LORD has heard'); the subject κύριον is accusative.
κύριονthe LORDAccusativeaccusative subject of the infinitive εἰσακοῦσαι→ object specificationκύριος (acc.): rendering of יהוה; the accusative subject of the causal infinitive; it is the LORD who has heard, hence the LORD who acts.
τὸνtheAccusativearticle (with γογγυσμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γογγυσμὸνmurmuringAccusativeaccusative object of εἰσακοῦσαι→ object specificationγογγυσμός: 'murmuring'; the third occurrence of the noun (vv. 7, 8, 9); the object of the divine hearing; the repeated noun keeps the complaint in view as the very thing God answers with grace.
ὑμῶνyourGenitivegenitive of possession (subjective)→ relational specificationσύ (gen. pl.): 'your'; the murmuring belongs to the people.
ὃνwhichAccusativerelative pronoun (cognate object of διαγογγύζετε)→ participant referenceὅς (acc. masc. ὃν): relative pronoun agreeing with γογγυσμόν; introduces a cognate-accusative relative clause ('the murmuring which you murmur'), a Hebraizing internal-object construction.
ὑμεῖςyouNominativeemphatic subject pronoun (of διαγογγύζετε)→ participant referenceσύ (nom. pl. ὑμεῖς): 'you'; the emphatic pronoun stresses the people as the agents of the grumbling.
διαγογγύζετεyou murmurPres Act Indic 2 Pl · διαγογγύζωverb of the cognate-relative clause→ progressive present (ongoing grumbling)διαγογγύζω: 'murmur'; the cognate-object construction γογγυσμόν … διαγογγύζετε ('the murmuring you murmur') intensifies the rhetoric; the same verb and root as v. 2 and v. 7.
καθ᾿againstpreposition (κατά + genitive: 'against us')→ spatial or relational framingκατά + genitive: 'against'; elided καθ᾿ before ἡμῶν.
ἡμῶνusGenitivegenitive object of κατά→ relational specificationἐγώ (gen. pl.): 'us'; the ostensible object of the murmuring.
ἡμεῖςweNominativeemphatic subject pronoun (rhetorical question repeated from v. 7)→ participant referenceἐγώ (nom. pl. ἡμεῖς): 'we'; the rhetorical 'but what are we?' is repeated from v. 7 for emphasis.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: mild adversative, as in v. 7.
τίwhatNominativeinterrogative pronoun (predicate of ἐσμεν)→ participant referenceτίς, τί: interrogative; 'what are we?' — the leaders' insignificance restated.
ἐσμενare wePres Act Indic 1 Pl · εἰμίcopula of the rhetorical question→ stative presentεἰμί: 'be'; the repeated rhetorical question caps the redirection of the complaint toward God.
οὐnotnegative adverb (negating καθ᾿ ἡμῶν)→ participant referenceοὐ: 'not'; negates the following 'against us,' setting up the antithesis οὐ … ἀλλ᾿ ἢ ('not … but rather').
γὰρforcausal particle (post-positive: explaining the rhetorical question)→ discourse linkage or contrastγάρ: 'for'; introduces the explanatory ground — why the leaders are 'nothing': because the complaint is really against God.
καθ᾿againstpreposition (κατά + genitive)→ spatial or relational framingκατά + genitive: 'against'; elided καθ᾿ before ἡμῶν.
ἡμῶνusGenitivegenitive object of κατά→ relational specificationἐγώ (gen. pl.): 'us'; fronted for emphasis in the negated clause.
ὁtheNominativearticle (with γογγυσμός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γογγυσμὸςmurmuringNominativesubject of ἐστιν→ participant prominenceγογγυσμός: 'murmuring'; the fourth occurrence of the noun in the chapter (here as grammatical subject); the thesis-word of the whole episode.
ὑμῶνyourGenitivegenitive of possession (modifying γογγυσμός)→ relational specificationσύ (gen. pl.): 'your'; the murmuring is the people's own.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (of the thesis-statement)→ stative present (the abiding reality of the complaint's true object)εἰμί: 'be'; the copula of the climactic thesis: 'your murmuring is not against us but against God.'
ἀλλ᾿butstrong adversative (second member of οὐ … ἀλλά antithesis)→ clausal contributionἀλλά: 'but'; the strong adversative completing the antithesis οὐ … ἀλλά; elided ἀλλ᾿ before the following word.
ἢrather / thanparticle (in the combination ἀλλ᾿ ἤ: 'but rather')→ discourse linkage or contrastἤ: in the fixed combination ἀλλ᾿ ἤ ('but rather / except'); a Septuagintal idiom strengthening the adversative; renders Hebrew כִּי אִם.
κατὰagainstpreposition (κατά + genitive: 'against God')→ spatial or relational framingκατά + genitive: 'against'; here in full form before the article; the climactic 'against God.'
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of κατά→ relational specificationθεός (gen. θεοῦ): 'God'; renders אֱלֹהִים; the final word locates the true object of the murmuring — a theological principle that resonates through the wilderness narratives and into the NT warnings against grumbling (1 Cor 10:10).
9
εἶπεν δὲ Μωυσῆς πρὸς Ααρων εἰπὸν πάσῃ συναγωγῇ υἱῶν Ισραηλ προσέλθατε ἐναντίον τοῦ θεοῦ εἰσακήκοεν γὰρ ὑμῶν τὸν γογγυσμόν
And Moses said to Aaron, 'Say to the whole congregation of the sons of Israel, "Draw near before God, for he has heard your murmuring."'
Moses commissions Aaron to summon the congregation 'before God,' setting up the appearance of the glory in v. 10. The perfect εἰσακήκοεν ('he has heard') intensifies the divine hearing already named in vv. 7–8 — the murmuring stands answered before the people even assemble.
Word-by-word analysis· 19 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' command to Aaron.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: marks the transition to the next directive.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; the recipient of Moses' instruction, then the one who relays it (v. 10).
εἰπὸνsayAor Act Impv 2 Sg · λέγωmain verb (imperative to Aaron)→ aorist imperative (commissioned speech-act)λέγω (aor. impv. εἰπόν): 'say'; the second-singular aorist imperative (with recessive accent εἰπόν in the LXX); Moses commands Aaron to convey the summons to the congregation.
πάσῃall / wholeDativeattributive adjective (modifying συναγωγῇ)→ sphere or referenceπᾶς (dat. fem. πάσῃ): 'whole'; the entire congregation is to be addressed.
συναγωγῇcongregationDativeindirect object (dative with εἰπόν)→ sphere or referenceσυναγωγή (dat.): 'congregation / assembly'; rendering עֵדָה; the dative recipient of Aaron's announcement.
υἱῶνof sonsGenitivegenitive (of the sons of Israel)→ relational specificationυἱός (gen. pl.): in υἱῶν Ισραηλ.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
προσέλθατεdraw nearAor Act Impv 2 Pl · προσέρχομαιmain verb (imperative, the content of Aaron's message)→ ingressive aorist imperative (approach the divine presence)προσέρχομαι (aor. impv. προσέλθατε): 'come near / approach'; the form with first-aorist ending -ατε (for classical προσέλθετε); renders קָרַב; cultic 'drawing near' before God anticipates the later approach-language of the sanctuary; here the congregation is summoned into the LORD's presence to receive his word.
ἐναντίονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐναντίον: 'before / in the presence of'; Hebraism rendering לִפְנֵי; the same preposition recurs at vv. 33, 34 (ἐναντίον τοῦ θεοῦ / τοῦ μαρτυρίου) for the placing of the manna-jar before the divine presence.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of ἐναντίον→ relational specificationθεός (gen.): 'God'; renders אֱלֹהִים; the congregation draws near 'before God,' i.e. toward the place where the glory will appear.
εἰσακήκοενhe has heardPerf Act Indic 3 Sg · εἰσακούωmain verb (causal: grounds the summons)→ perfect (completed hearing with abiding result)εἰσακούω (perf. εἰσακήκοεν): 'hear / heed'; the perfect tense stresses the abiding result of the divine hearing — God has heard and the answer now stands; the reduplicated perfect is comparatively rare in the LXX and gives solemn weight; cf. the aorist infinitive forms in vv. 7–8 and the perfect εἰσακήκοα in v. 12.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; gives the reason for the summons — the people are to draw near because their murmuring has been heard and is about to be answered.
ὑμῶνyourGenitivegenitive of possession (with τὸν γογγυσμόν)→ relational specificationσύ (gen. pl.): 'your'; the murmuring is the people's; the genitive is fronted before its noun for emphasis.
τὸνtheAccusativearticle (with γογγυσμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γογγυσμόνmurmuringAccusativedirect object of εἰσακήκοεν→ object specificationγογγυσμός: 'murmuring'; the object of the divine hearing; the repeated noun keeps the complaint in view even as God prepares to answer it with manna.
10
ἡνίκα δὲ ἐλάλει Ααρων πάσῃ συναγωγῇ υἱῶν Ισραηλ καὶ ἐπεστράφησαν εἰς τὴν ἔρημον καὶ ἡ δόξα κυρίου ὤφθη ἐν νεφέλῃ
And when Aaron was speaking to the whole congregation of the sons of Israel, they turned toward the wilderness, and the glory of the LORD appeared in a cloud.
The temporal ἡνίκα ('when') frames the appearance of the δόξα κυρίου during Aaron's address — fulfilling Moses' promise that 'at morning you shall see the glory of the LORD' (v. 7). The glory ὤφθη ἐν νεφέλῃ, the cloud being the standard vehicle of theophanic presence in Exodus (13:21; 19:9; 40:34–38).
Word-by-word analysis· 20 words
ἡνίκαwhentemporal conjunction (introducing the time-frame)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; a literary temporal conjunction; renders Hebrew כַּאֲשֶׁר / בְּ + inf.; here it locates the theophany at the moment of Aaron's speaking.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ἐλάλειwas speakingImpf Act Indic 3 Sg · λαλέωverb of the temporal clause→ progressive imperfect (action in progress when the glory appeared)λαλέω: 'speak'; the imperfect ἐλάλει depicts Aaron's address as ongoing — the glory appears mid-speech, dramatically interrupting and confirming the message.
ΑαρωνAaronsubject (indeclinable)→ participant identificationΑαρων: indeclinable; here nominative subject, carrying out Moses' command of v. 9.
πάσῃall / wholeDativeattributive adjective (modifying συναγωγῇ)→ sphere or referenceπᾶς (dat. fem.): 'whole'; the whole congregation as audience.
συναγωγῇcongregationDativeindirect object (dative with ἐλάλει)→ sphere or referenceσυναγωγή (dat.): 'congregation'; the dative complement of λαλέω.
υἱῶνof sonsGenitivegenitive (of the sons of Israel)→ relational specificationυἱός (gen. pl.): in υἱῶν Ισραηλ.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
καὶandapodotic καί (Hebraism: introducing the main clause after ἡνίκα)→ discourse linkage or contrastκαί: apodotic, introducing the main clause after the temporal ἡνίκα-clause; a Hebraism (waw of the apodosis) typically left untranslated.
ἐπεστράφησανthey turnedAor Pass Indic 3 Pl · ἐπιστρέφωmain verb (the people's turning)→ constative aorist (the act of turning toward the wilderness)ἐπιστρέφω (aor. pass. with active sense): 'turn / turn around'; the passive form ἐπεστράφησαν has intransitive force ('they turned themselves'); the people turn toward the wilderness — the open desert horizon where the glory becomes visible in the cloud.
εἰςtowardpreposition + accusative (direction of turning)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (direction of turning).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (direction)→ object specificationἔρημος: 'wilderness'; the people turn to face the desert, the locus of the theophany; the same word as vv. 1, 3.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with δόξα)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξαgloryNominativesubject of ὤφθη→ participant prominenceδόξα: 'glory'; renders כָּבוֹד; ἡ δόξα κυρίου, the visible manifestation of the divine presence promised in v. 7 and here realized; cf. its fuller manifestations at 24:16–17 and 40:34–35.
κυρίουof the LORDGenitivegenitive of possession (modifying δόξα)→ relational specificationκύριος (gen.): rendering of יהוה; the glory belongs to YHWH.
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (theophany report)→ constative aorist passive (the glory was seen / appeared)ὁράω (aor. pass. ὤφθη): 'be seen / appear'; the passive ὤφθη ('was seen / appeared') is the standard LXX verb for theophanies and divine appearances (cf. Gen 12:7; Exod 3:2); it is also the resurrection-appearance verb of 1 Cor 15:5–8 (ὤφθη Κηφᾷ).
ἐνinpreposition + dative (locative: the medium of appearance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: the medium of appearance).
νεφέλῃa cloudDativedative of place/means (the cloud as the vehicle of the glory)→ sphere or referenceνεφέλη: 'cloud'; renders עָנָן; the cloud is the recurring vehicle of YHWH's presence in Exodus (the pillar of cloud, 13:21; the cloud on Sinai, 19:9; the cloud filling the tabernacle, 40:34); here it veils and reveals the glory before the assembled congregation.
11
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying,
The standard speech-introduction καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων (rendering וַיְדַבֵּר יהוה אֶל־מֹשֶׁה לֵאמֹר) introduces the divine oracle that follows. The redundant participle λέγων calques the Hebrew infinitive לֵאמֹר ('saying'), marking the onset of direct speech.
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-formula)→ constative aorist (single completed speech-act)λαλέω: 'speak'; the aorist ἐλάλησεν in the formula καὶ ἐλάλησεν κύριος … λέγων renders the standard Hebrew וַיְדַבֵּר … לֵאמֹר; the Piel דבר rendered by λαλέω marks authoritative divine communication.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆς: transliteration of מֹשֶׁה; accusative as object of πρός.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωcircumstantial participle (redundant, marking direct speech)→ present participle (speech-onset marker)λέγω (pres. ptc. λέγων): 'saying'; the participle is a Hebraism calquing לֵאמֹר ('to say'), a fixed quotative marker introducing the words of the oracle; redundant in idiomatic English but standard in LXX speech-formulas.
12
εἰσακήκοα τὸν γογγυσμὸν τῶν υἱῶν Ισραηλ λάλησον πρὸς αὐτοὺς λέγων τὸ πρὸς ἑσπέραν ἔδεσθε κρέα καὶ τὸ πρωὶ πλησθήσεσθε ἄρτων καὶ γνώσεσθε ὅτι ἐγὼ κύριος ὁ θεὸς ὑμῶν
'I have heard the murmuring of the sons of Israel. Speak to them, saying, "Toward evening you shall eat meat, and at morning you shall be filled with bread, and you shall know that I am the LORD your God."'
The oracle opens with the emphatic perfect εἰσακήκοα ('I have heard'), the first-person divine counterpart to the εἰσακήκοεν of v. 9. The promise of evening meat (κρέα) and morning bread (ἄρτων) recapitulates vv. 6–8, and culminates in the recognition-formula γνώσεσθε ὅτι ἐγὼ κύριος ὁ θεὸς ὑμῶν — the goal of the whole provision: covenant knowledge of YHWH.
Word-by-word analysis· 28 words
εἰσακήκοαI have heardPerf Act Indic 1 Sg · εἰσακούωmain verb (divine first-person declaration)→ perfect (completed hearing with abiding present result)εἰσακούω (perf. εἰσακήκοα): 'hear / heed'; the first-person perfect — God himself declares 'I have heard,' matching the third-person εἰσακήκοεν of v. 9; the perfect stresses the abiding standing of the answer; the divine hearing of the γογγυσμός becomes the basis of gracious provision rather than judgment.
τὸνtheAccusativearticle (with γογγυσμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γογγυσμὸνmurmuringAccusativedirect object of εἰσακήκοα→ object specificationγογγυσμός: 'murmuring'; the object of the divine hearing; the final occurrence of the noun in the chapter (vv. 7, 8, 9, 12) — God answers the very grumbling that condemned the people, with grace.
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession (subjective: 'the murmuring of the sons')→ relational specificationυἱός (gen. pl.): 'sons'; τῶν υἱῶν Ισραηλ as the source of the murmuring.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (divine imperative to Moses)→ aorist imperative (commissioned speech-act)λαλέω (aor. impv. λάλησον): 'speak'; renders דַּבֵּר (Piel); Moses is commissioned to relay the oracle to the people.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτοὺςthemAccusativeaccusative object of πρός→ participant referenceαὐτός (acc. pl.): 'them'; the sons of Israel.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωcircumstantial participle (quotative marker)→ present participle (speech-onset marker)λέγω (pres. ptc.): 'saying'; the Hebraizing quotative participle (= לֵאמֹר) introducing the words Moses is to relay.
τὸthe / towardAccusativearticle (adverbial accusative of time: τὸ πρὸς ἑσπέραν)→ noun-phrase markingτό: the neuter article substantivizing the temporal phrase πρὸς ἑσπέραν into an adverbial accusative of time, 'toward evening / at the time of evening.'
πρὸςtowardpreposition + accusative (temporal: 'toward evening')→ spatial or relational framingπρός + accusative: here temporal, 'toward / about (a time)'; πρὸς ἑσπέραν ('toward evening') renders בֵּין הָעַרְבַּיִם / לְעֵת עֶרֶב.
ἑσπέρανeveningAccusativeaccusative object of πρός (temporal)→ object specificationἑσπέρα (acc.): 'evening'; the time of the quail; the evening/morning pair structures the verse as it did vv. 6–7.
ἔδεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (promise of evening meat)→ predictive future (assured provision)ἐσθίω (fut. mid. ἔδεσθε): 'eat'; the deponent/middle future of ἐσθίω (from the root ἐδ-); 'you shall eat meat' — the divine promise of the evening quail directly answering the people's craving.
κρέαmeat / fleshAccusativedirect object of ἔδεσθε→ object specificationκρέας (acc. pl. κρέα): 'meat / flesh'; the evening provision, fulfilled as quail (v. 13); answers the κρεῶν of v. 3 and the κρέα of v. 8.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸthe / atAccusativearticle (adverbial accusative of time: τὸ πρωί)→ noun-phrase markingτό: the article forming the adverbial accusative τὸ πρωί ('in the morning'), parallel to τὸ πρὸς ἑσπέραν.
πρωὶmorningadverb of time (with article: 'in the morning')→ clausal contributionπρωΐ: 'morning'; the time of the manna/bread.
πλησθήσεσθεyou shall be filledFut Pass Indic 2 Pl · πίμπλημιmain verb (promise of morning bread)→ predictive future passive (assured satiety)πίμπλημι (fut. pass. πλησθήσεσθε): 'fill / be filled'; renders שָׂבַע; cognate with πλησμονή (vv. 3, 8); 'you shall be filled with bread' — the morning satiety answering the people's remembered ἄρτους εἰς πλησμονήν; the passive implies divine agency as the filler.
ἄρτωνwith breadGenitivegenitive of content (with πλησθήσεσθε: 'filled with bread')→ relational specificationἄρτος (gen. pl. ἄρτων): 'bread / loaves'; the genitive of content with the verb of filling ('be filled with bread'); the morning manna; cf. ἄρτους ἐκ τοῦ οὐρανοῦ (v. 4).
καὶandcoordinate conjunction (introducing the recognition-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνώσεσθεyou shall knowFut Mid Indic 2 Pl · γινώσκωmain verb (recognition-formula)→ predictive future (assured covenant knowledge)γινώσκω (fut. mid. γνώσεσθε): 'know / recognize'; the recognition-formula climaxes the oracle — the provision's ultimate purpose is that Israel come to know YHWH as its God; cf. v. 6 and the Exodus refrain (6:7; 7:5; 10:2).
ὅτιthatcomplementizer (content of γνώσεσθε)→ clausal contributionὅτι: 'that'; introduces the content of the recognition — the self-identification formula that follows.
ἐγὼINominativesubject of the verbless self-identification clause→ participant referenceἐγώ: 'I'; the emphatic pronoun of the divine self-identification ἐγὼ κύριος ὁ θεὸς ὑμῶν ('I am the LORD your God'), rendering אֲנִי יהוה אֱלֹהֵיכֶם, the covenant formula (cf. 6:7; 20:2).
κύριοςthe LORDNominativepredicate nominative (self-identification)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the predicate of the verbless 'I [am] the LORD'; the covenant name at the heart of the recognition-formula.
ὁtheNominativearticle (with θεός, in apposition to κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριος ('the LORD, your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; in apposition to κύριος in the covenant self-identification ἐγὼ κύριος ὁ θεὸς ὑμῶν.
ὑμῶνyourGenitivegenitive of possession (modifying θεός: 'your God')→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the possessive marks the covenant relationship — YHWH is not merely God but 'your God,' the God of this people he is now feeding.
13
ἐγένετο δὲ ἑσπέρα καὶ ἀνέβη ὀρτυγομήτρα καὶ ἐκάλυψεν τὴν παρεμβολήν τὸ πρωὶ ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς
And it came to pass at evening that the quail came up and covered the camp; and in the morning, when the dew had settled around the camp,
The Hebraizing ἐγένετο δέ ('and it came to pass') opens the fulfillment: the evening quail and the morning dew arrive exactly as promised. The verse splits into the evening event (quail covering the camp) and the morning setting (dew lifting), the latter introducing the manna's appearance in v. 14 via a genitive absolute.
Word-by-word analysis· 19 words
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (Hebraizing narrative formula)→ constative aorist (narrative onset)γίνομαι (aor. ἐγένετο): 'become / come to pass'; the formula ἐγένετο δέ … καί renders the Hebrew narrative וַיְהִי ('and it came to pass'), the stock LXX device for marking a new narrative development; cf. its prominence in Lukan style (Luke 2:1, etc.).
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ἑσπέραeveningNominativesubject of ἐγένετο ('evening came')→ participant prominenceἑσπέρα: 'evening'; the nominative subject — 'evening came / it became evening'; the fulfillment of the evening promised in vv. 6, 8, 12.
καὶandapodotic/coordinate καί (after the temporal ἐγένετο … ἑσπέρα)→ discourse linkage or contrastκαί: the connective continuing the ἐγένετο-construction; introduces the main event of the evening.
ἀνέβηcame upAor Act Indic 3 Sg · ἀναβαίνωmain verb (the arrival of the quail)→ constative aorist (the quail's coming up)ἀναβαίνω: 'go up / come up / rise'; the quail 'came up' (perhaps borne on the wind from the sea, cf. Num 11:31, ἀνέμος … ἀνήγαγεν ὀρτυγομήτραν); the verb suggests their settling over the camp in great numbers.
ὀρτυγομήτραquailNominativesubject of ἀνέβη→ participant prominenceὀρτυγομήτρα: 'quail' (lit. 'mother-of-quails', a collective term for the large migratory quail); renders שְׂלָו; a distinctive LXX word, recurring in the parallel quail-narrative of Num 11:31–32 and in Ps 104(105):40 (ᾔτησαν καὶ ἦλθεν ὀρτυγομήτρα); the collective singular denotes the whole flock.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλυψενcoveredAor Act Indic 3 Sg · καλύπτωmain verb (the quail covering the camp)→ constative aorist (the act of covering)καλύπτω: 'cover / conceal'; renders כָּסָה; the quail 'covered the camp' — the verb conveys the overwhelming abundance of the provision, blanketing the encampment.
τὴνtheAccusativearticle (with παρεμβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολήνcampAccusativedirect object of ἐκάλυψεν→ object specificationπαρεμβολή: 'camp / encampment / army-camp'; renders מַחֲנֶה; the military-tinged term for Israel's wilderness encampment; recurs in this verse (gen. παρεμβολῆς); in Heb 13:11–13 the same word frames the 'outside the camp' imagery.
τὸthe / inAccusativearticle (adverbial accusative of time: τὸ πρωί)→ noun-phrase markingτό: the article forming the adverbial accusative of time τὸ πρωί ('in the morning').
πρωὶmorningadverb of time (with article: 'in the morning')→ clausal contributionπρωΐ: 'morning'; the time of the dew and the manna.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (second narrative onset: the morning)→ constative aorist (narrative transition to morning)γίνομαι (aor. ἐγένετο): 'come to pass'; the second ἐγένετο introduces the morning scene, governing the genitive absolute that follows.
καταπαυομένηςsettling / ceasingPres Mid Ptc Gen Sg Fem · καταπαύωgenitive absolute participle (temporal: 'when the dew had settled')→ present participle in genitive absolute (the dew's lifting/settling)καταπαύω (pres. mid. ptc.): 'cause to cease / settle / rest'; cognate with κατάπαυσις ('rest', the Sabbath-rest term of Heb 4); here in the genitive absolute καταπαυομένης τῆς δρόσου, of the dew ceasing/lifting in the morning; the same root καταπαύω underlies the Sabbath rest formalized later in this very chapter.
τῆςtheGenitivearticle (with δρόσου, subject of the genitive absolute)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
δρόσουdewGenitivegenitive subject of the genitive-absolute participle→ relational specificationδρόσος: 'dew'; renders טַל; the morning dew, on whose lifting the manna is revealed (cf. Num 11:9, the manna falls with the dew); the dew is the matrix in which the manna appears.
κύκλῳaround / round aboutDativeadverbial dative (spatial: 'round about')→ sphere or referenceκύκλος (dat. κύκλῳ used adverbially): 'in a circle / round about'; renders סָבִיב; the dew lay 'around the camp,' encircling the encampment; the adverbial dative governs the following genitive.
τῆςof theGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive (with κύκλῳ: 'around the camp')→ relational specificationπαρεμβολή (gen.): 'camp'; the encampment around which the dew (and then the manna) lay; the same word as earlier in the verse.
14
καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς
and behold, upon the face of the wilderness was a fine flake-like thing, like white coriander, like hoarfrost upon the ground.
The presentative καὶ ἰδού introduces the discovery of the manna without a finite verb — a verbless description heightening the wonder of the sight. The double comparison ὡσεὶ κόριον … ὡσεὶ πάγος ('like coriander … like hoarfrost') gives the substance both color (white) and form (fine, frost-like); this description is amplified at v. 31.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (introducing the sight)→ discourse linkage or contrastἰδού: 'behold'; renders הִנֵּה; the presentative interjection dramatizes the discovery of the strange substance on the desert floor; it invites the reader to see what the Israelites saw.
ἐπὶuponpreposition + accusative (location: 'upon the face')→ spatial or relational framingἐπί + accusative: 'upon / over'; locates the substance over the surface of the wilderness.
πρόσωπονface / surfaceAccusativeaccusative object of ἐπί (idiomatic: 'the face of')→ object specificationπρόσωπον: 'face / surface'; the idiom ἐπὶ πρόσωπον τῆς ἐρήμου ('upon the face of the wilderness') renders עַל־פְּנֵי הַמִּדְבָּר, a Hebraism in which 'face' = 'surface'; cf. Gen 1:2 (ἐπὶ προσώπου τῆς ἀβύσσου).
τῆςof theGenitivearticle (with ἐρήμου)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμουwildernessGenitivegenitive (with πρόσωπον: 'the surface of the wilderness')→ relational specificationἔρημος (gen.): 'wilderness'; the desert floor on which the manna lay; the same word recurs through the chapter.
λεπτὸνfine / thinNominativepredicate adjective / substantive (the 'fine thing' = the manna)→ participant prominenceλεπτός: 'fine / thin / small'; renders דַּק ('fine, thin'); here substantival, 'a fine [flaky] thing'; the LXX describes the manna by its delicate, flake-like texture (cf. Hebrew מְחֻסְפָּס, 'flake-like, scaly').
ὡσεὶlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'as / like / about'; renders כְּ; introduces the first simile (κόριον); ὡσεί is a common LXX intensification of ὡς.
κόριονcoriander (seed)Nominativenominative of comparison (with ὡσεί)→ participant prominenceκόριον (κορίαννον): 'coriander seed'; renders גַּד; the comparison to coriander seed denotes the manna's small, round, granular form; repeated at v. 31 (ὡς σπέρμα κορίου).
λευκὸνwhiteNominativeattributive adjective (modifying κόριον / the substance)→ participant prominenceλευκός: 'white / bright'; renders לָבָן; the whiteness of the manna; cf. v. 31, where λευκόν again describes it; the bright color reinforces the hoarfrost comparison that follows.
ὡσεὶlike / ascomparative particle (second simile)→ discourse linkage or contrastὡσεί: 'like'; introducing the second simile (πάγος).
πάγοςhoarfrost / iceNominativenominative of comparison (with ὡσεί)→ participant prominenceπάγος: 'frost / hoarfrost / something congealed'; renders כְּפֹר ('hoarfrost'); the manna lay on the ground 'like hoarfrost,' a fine white frozen-looking layer; the comparison conveys both color and the thin, scattered deposit left as the dew lifted.
ἐπὶuponpreposition + genitive (location: 'upon the ground')→ spatial or relational framingἐπί + genitive: 'upon / on'; locates the frost-like substance on the surface of the earth.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςground / earthGenitivegenitive object of ἐπί (location)→ relational specificationγῆ (gen. γῆς): 'earth / ground'; the surface on which the manna lay like frost; closes the verbless description of the manna's first appearance.
15
ἰδόντες δὲ αὐτὸ οἱ υἱοὶ Ισραηλ εἶπαν ἕτερος τῷ ἑτέρῳ τί ἐστιν τοῦτο οὐ γὰρ ᾔδεισαν τί ἦν εἶπεν δὲ Μωυσῆς πρὸς αὐτούς οὗτος ὁ ἄρτος ὃν ἔδωκεν κύριος ὑμῖν φαγεῖν
And when the sons of Israel saw it, they said to one another, 'What is this?' For they did not know what it was. And Moses said to them, 'This is the bread which the LORD has given you to eat.'
The aorist participle ἰδόντες ('having seen') sets up the people's bewildered question τί ἐστιν τοῦτο — the folk-etymology of the name 'manna' (μαν, v. 31), as if from Hebrew מָן הוּא ('what is it?'). Moses' answer, οὗτος ὁ ἄρτος ὃν ἔδωκεν κύριος, supplies the theological identification engaged by Jesus in John 6:31–33.
Word-by-word analysis· 31 words
ἰδόντεςhaving seenAor Act Ptc Nom Pl Masc · ὁράωcircumstantial participle (temporal: 'when they saw')→ aorist participle (antecedent action: upon seeing)ὁράω (aor. ptc. ἰδόντες): 'see'; the circumstantial participle precedes the main verb εἶπαν; 'having seen it, they said' — their question arises directly from the puzzling sight of v. 14.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
αὐτὸitAccusativedirect object of ἰδόντες→ participant referenceαὐτός (acc. neut. αὐτό): 'it'; the manna-substance of v. 14, referred to with the neuter as a yet-unnamed thing.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of εἶπαν→ participant prominenceυἱός (nom. pl.): 'sons'; οἱ υἱοὶ Ισραηλ as subject.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (speech-introduction)→ constative aoristλέγω (aor. εἶπαν): 'say'; the Koine first-aorist form; introduces the people's mutual question.
ἕτεροςoneNominativesubject (distributive: 'one to another')→ participant prominenceἕτερος: 'other / another'; the idiom ἕτερος τῷ ἑτέρῳ ('one to the other / to one another') expresses reciprocal speech, rendering אִישׁ אֶל־אָחִיו; conveys the people's collective bewilderment passing from mouth to mouth.
τῷto theDativearticle (with ἑτέρῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑτέρῳotherDativeindirect object (dative: 'to the other')→ sphere or referenceἕτερος (dat.): 'other'; the reciprocal dative completing ἕτερος τῷ ἑτέρῳ ('one to another').
τίwhatNominativeinterrogative pronoun (predicate of ἐστιν)→ participant referenceτίς, τί: interrogative 'what?'; the question τί ἐστιν τοῦτο ('what is this?') is the folk-etymology of the name μαν (v. 31), playing on Hebrew מָן הוּא ('what is it?'); the LXX renders the question in Greek but transliterates the resulting name.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (of the question)→ stative presentεἰμί: 'be'; the copula of the bewildered question 'what is this?'
τοῦτοthisNominativedemonstrative pronoun (subject of ἐστιν)→ participant referenceοὗτος (nom. neut. τοῦτο): 'this'; the deictic subject of the question, pointing at the unidentified substance.
οὐnotnegative adverb (negating ᾔδεισαν)→ participant referenceοὐ: 'not'; negates the verb of knowing, explaining the question.
γὰρforcausal particle (post-positive: explanatory aside)→ discourse linkage or contrastγάρ: 'for'; introduces the narrator's explanation of why they asked — they did not recognize the substance.
ᾔδεισανthey knewPlpf Act Indic 3 Pl · οἶδαverb of the explanatory clause→ pluperfect with imperfect sense (they did not know)οἶδα (plpf. ᾔδεισαν): 'know'; οἶδα is a perfect with present meaning, so the pluperfect ᾔδεισαν carries simple past force ('they did not know'); the people's ignorance underlies the folk-etymology of the name.
τίwhatNominativeinterrogative pronoun (predicate in indirect question)→ participant referenceτίς, τί: interrogative in the indirect question 'what it was'; dependent on ᾔδεισαν.
ἦνit wasImpf Act Indic 3 Sg · εἰμίcopula of the indirect question→ imperfect (past description in the indirect question)εἰμί (impf. ἦν): 'be'; the imperfect in the indirect question 'what it was'; the past tense reflects the narrator's retrospective vantage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' explanatory speech)→ constative aoristλέγω (aor. εἶπεν): 'say'; introduces Moses' authoritative identification of the substance.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτός (acc. pl.): 'them'; the puzzled Israelites.
οὗτοςthisNominativedemonstrative pronoun (subject of the identification)→ participant referenceοὗτος: 'this'; the masculine οὗτος agrees with ἄρτος; Moses' answer 'this is the bread' directly identifies the manna; cf. John 6:31–33, where the bread ἐκ τοῦ οὐρανοῦ becomes the focus of christological reflection.
ὁtheNominativearticle (with ἄρτος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτοςbreadNominativepredicate nominative (of the identification 'this is the bread')→ participant prominenceἄρτος: 'bread'; the manna is here named ὁ ἄρτος ὃν ἔδωκεν κύριος ('the bread which the LORD gave'); this identification — bread given by the LORD ἐκ τοῦ οὐρανοῦ (v. 4) — is the verse cluster cited and reinterpreted at John 6:31–33.
ὃνwhichAccusativerelative pronoun (object of ἔδωκεν)→ participant referenceὅς (acc. masc. ὃν): relative pronoun agreeing with ἄρτος; introduces the relative clause specifying the bread's divine origin.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιverb of the relative clause→ constative aorist (the completed divine gift)δίδωμι (aor. ἔδωκεν): 'give'; renders נָתַן; 'which the LORD gave' — the giving-verb echoed at John 6:31 (ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν), where the very wording is debated and reapplied to Christ.
κύριοςthe LORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: rendering of יהוה; the divine giver of the bread; Moses insists the manna is YHWH's gift, not a natural marvel.
ὑμῖνyou / to youDativeindirect object (dative with ἔδωκεν)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the recipients of the gift.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose (with ἔδωκεν: 'gave … to eat')→ aorist infinitive of purposeἐσθίω (aor. inf. φαγεῖν): 'eat'; the infinitive of purpose ('gave you to eat'); the phrase ἔδωκεν … φαγεῖν is reproduced verbatim at John 6:31 (ἔδωκεν αὐτοῖς φαγεῖν), a strong marker of the LXX citation underlying the Bread of Life discourse.
16
τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος συναγάγετε ἀπ᾿ αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας γομορ κατὰ κεφαλὴν κατὰ ἀριθμὸν ψυχῶν ὑμῶν ἕκαστος σὺν τοῖς συσκηνίοις ὑμῶν συλλέξατε
'This is the word which the LORD has commanded: Gather of it, each according to what is fitting, a gomor per head, according to the number of your souls; each of you gather for those in your tents.'
Moses gives the gathering rule introduced by the formula τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος (repeated at vv. 23, 32). The measure is one γομορ (gomor, an untranslated Hebrew measure = עֹמֶר) per head, allotted κατὰ ἀριθμὸν ψυχῶν — a household-based distribution that sets up the equalizing miracle of vv. 17–18.
Word-by-word analysis· 26 words
τοῦτοthisNominativedemonstrative pronoun (subject of the identifying clause)→ participant referenceοὗτος (nom. neut. τοῦτο): 'this'; agrees with ῥῆμα; the formula τοῦτο τὸ ῥῆμα ('this is the word') introduces an authoritative divine command, recurring at vv. 23 and 32.
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / matterNominativepredicate nominative ('this is the word')→ participant prominenceῥῆμα: 'word / saying / matter / thing'; renders דָּבָר, which spans both 'word' and 'thing/matter'; here 'this is the word/command which the LORD ordered'; the Hebraic breadth of דָּבָר underlies the double sense.
ὃwhichAccusativerelative pronoun (object of συνέταξεν)→ participant referenceὅς (acc. neut. ὃ): relative agreeing with ῥῆμα; introduces the relative clause naming YHWH as the commander.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of the relative clause→ constative aorist (the completed divine ordering)συντάσσω: 'arrange / order / command'; renders צִוָּה; the standard LXX verb for divine commands in the Pentateuch; recurs at vv. 24, 32, 34 of this chapter for the manna-ordinances.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of יהוה; the divine source of the gathering-command.
συναγάγετεgatherAor Act Impv 2 Pl · συνάγωmain verb (imperative: the gathering command)→ aorist imperative (decisive command to gather)συνάγω (aor. impv. συναγάγετε): 'gather / collect'; the gathering-keyword (with συλλέγω); the aorist imperative issues the rule for collecting the manna.
ἀπ᾿from / ofpreposition (ἀπό + genitive, partitive: 'of it')→ spatial or relational framingἀπό + genitive: here partitive, 'some of it'; elided ἀπ᾿ before αὐτοῦ; the people gather a portion of the manna.
αὐτοῦit / of itGenitivegenitive object of ἀπό (partitive: the manna)→ relational specificationαὐτός (gen. αὐτοῦ): 'of it'; the manna-substance, partitively gathered.
ἕκαστοςeach oneNominativesubject in apposition (distributive: 'each')→ participant prominenceἕκαστος: 'each / every one'; distributive; each individual gathers his own allotment — the distributive emphasis prepares the equal-measure miracle of v. 18.
εἰςfor / according topreposition + accusative (measure/proportion)→ spatial or relational framingεἰς + accusative: here 'for / according to'; εἰς τοὺς καθήκοντας ('for/according to what is fitting') expresses the proper proportion per person.
τοὺςtheAccusativearticle (with the participle καθήκοντας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
καθήκονταςwhat is fittingPres Act Ptc Acc Pl Masc · καθήκωsubstantival participle (object of εἰς: 'the fitting [amounts]')→ present participle (substantivized: that which is appropriate)καθήκω (pres. ptc. τὰ/τοὺς καθήκοντα/ας): 'be fitting / appropriate / due'; the substantivized participle τὸ καθῆκον means 'what is fitting / one's due portion'; cf. v. 18 (εἰς τοὺς καθήκοντας) and v. 21 (τὸ καθῆκον αὐτῷ); the term denotes each person's proper ration; in Stoic-flavored Greek τὸ καθῆκον is the technical term for 'duty.'
γομορa gomoraccusative of measure (indeclinable loanword: the quantity gathered)→ clausal contributionγομορ: transliteration of Hebrew עֹמֶר ('omer'), a dry measure (a tenth of an ephah, per v. 36); indeclinable in the LXX, like other measure-loanwords; one gomor per head is the daily ration; the measure recurs at vv. 18, 22, 32, 33, 36.
κατὰper / bypreposition (κατά + accusative, distributive: 'per head')→ spatial or relational framingκατά + accusative: distributive, 'per / by each'; κατὰ κεφαλήν ('per head / per person') specifies the individual measure.
κεφαλὴνheadAccusativeaccusative object of κατά (distributive: 'per head')→ object specificationκεφαλή: 'head'; κατὰ κεφαλήν ('per head / per capita') renders the Hebrew לַגֻּלְגֹּלֶת ('per skull/head'); the per-capita reckoning of the ration.
κατὰaccording topreposition (κατά + accusative: 'according to the number')→ spatial or relational framingκατά + accusative: 'according to'; κατὰ ἀριθμόν ('according to the number') specifies the basis of distribution.
ἀριθμὸνnumberAccusativeaccusative object of κατά→ object specificationἀριθμός: 'number / count'; renders מִסְפָּר; the manna is allotted by the headcount of each household — 'according to the number of your souls.'
ψυχῶνof souls / personsGenitivegenitive (with ἀριθμόν: 'number of souls')→ relational specificationψυχή (gen. pl. ψυχῶν): 'soul / life / person'; renders נֶפֶשׁ, which often means simply 'person / individual'; κατὰ ἀριθμὸν ψυχῶν = 'according to the number of persons' in each tent — the Hebraic 'soul' = 'person.'
ὑμῶνyourGenitivegenitive of possession (modifying ψυχῶν)→ relational specificationσύ (gen. pl.): 'your'; the persons belonging to each gatherer's household.
ἕκαστοςeach oneNominativesubject in apposition (distributive, resumptive)→ participant prominenceἕκαστος: 'each one'; the distributive is repeated to reinforce the per-household gathering, leading into the σὺν τοῖς συσκηνίοις clause.
σὺνfor / withpreposition + dative (association: 'for those in the tents')→ spatial or relational framingσύν + dative: 'with / together with'; here 'for / on behalf of those sharing one's tent'; the gathering includes provision for all tent-mates.
τοῖςtheDativearticle (with συσκηνίοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
συσκηνίοιςtent-companions / those in the tentDativedative object of σύν→ sphere or referenceσυσκήνιον / συσκήνιος: 'tent-companion / those dwelling in the same tent'; from σύν + σκηνή ('tent'); renders the Hebrew reckoning by household/tent (אֹהֶל); each gatherer collects for the whole tent-household.
ὑμῶνyourGenitivegenitive of possession (modifying συσκηνίοις)→ relational specificationσύ (gen. pl.): 'your'; the tent-companions belonging to each gatherer.
συλλέξατεgatherAor Act Impv 2 Pl · συλλέγωmain verb (closing imperative, resuming συναγάγετε)→ aorist imperative (decisive command to collect)συλλέγω (aor. impv. συλλέξατε): 'gather / collect'; the chapter's principal gathering-verb (cf. vv. 4, 5, 17, 21, 22, 26, 27); the imperative closes the ordinance, framing it with συναγάγετε at the start — gather, each for his tent.
17
ἐποίησαν δὲ οὕτως οἱ υἱοὶ Ισραηλ καὶ συνέλεξαν ὁ τὸ πολὺ καὶ ὁ τὸ ἔλαττον
And the sons of Israel did so, and they gathered, the one much and the one little.
The compliance-formula ἐποίησαν … οὕτως ('they did so') reports obedience. The contrast ὁ τὸ πολύ … ὁ τὸ ἔλαττον ('the one much … the one little') introduces the disparity in gathering that the miracle of v. 18 will dissolve — the very contrast Paul exploits at 2 Cor 8:15.
Word-by-word analysis· 15 words
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωmain verb (compliance report)→ constative aorist (completed obedience)ποιέω: 'do / make'; the compliance-formula ἐποίησαν οὕτως ('they did so') renders וַיַּעֲשׂוּ כֵן, a stock LXX obedience-marker; reports that the people carried out Moses' instruction of v. 16.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
οὕτωςthus / soadverb of manner (with ἐποίησαν: 'did so')→ adverbial qualificationοὕτως: 'thus / so / in this way'; renders כֵּן; refers back to the gathering-ordinance of v. 16; the people gather as commanded.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐποίησαν and συνέλεξαν→ participant prominenceυἱός (nom. pl.): 'sons'; οἱ υἱοὶ Ισραηλ as subject.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέλεξανthey gatheredAor Act Indic 3 Pl · συλλέγωmain verb (the act of gathering)→ constative aorist (completed gathering)συλλέγω (aor. συνέλεξαν): 'gather / collect'; the gathering-keyword; here the act of collecting the manna, performed in differing amounts by different gatherers.
ὁthe oneNominativesubstantivized article (subject: 'the one [who gathered]')→ noun-phrase markingὁ: the article used substantivally, 'the one (who gathered),' with the following neuter accusative τὸ πολύ as internal object; ὁ τὸ πολύ ('the one [gathering] the much') is an elliptical idiom rendering the Hebrew הַמַּרְבֶּה ('the one who gathered much').
τὸtheAccusativearticle (with πολύ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πολὺmuchAccusativesubstantivized adjective (internal object: 'the much [amount]')→ object specificationπολύς (neut. πολύ): 'much / many'; τὸ πολύ ('the much / the large amount'); the phrase ὁ τὸ πολύ designates the person who gathered abundantly; the contrast πολύ / ἔλαττον is the crux developed in v. 18 and cited at 2 Cor 8:15.
καὶandcoordinate conjunction (linking the two gatherers)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁthe oneNominativesubstantivized article (subject: 'the one [who gathered]')→ noun-phrase markingὁ: substantival article, 'the one (who gathered),' parallel to the first; with τὸ ἔλαττον as internal object.
τὸtheAccusativearticle (with ἔλαττον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔλαττονless / littleAccusativesubstantivized comparative adjective (internal object: 'the less')→ object specificationἐλάττων (neut. ἔλαττον): 'less / smaller'; comparative of μικρός/ὀλίγος; τὸ ἔλαττον ('the lesser amount'); ὁ τὸ ἔλαττον designates the person who gathered little; renders the Hebrew הַמַּמְעִיט; the πολύ/ἔλαττον antithesis is resolved by the miracle of v. 18.
18
καὶ μετρήσαντες τῷ γομορ οὐκ ἐπλεόνασεν ὁ τὸ πολύ καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν ἕκαστος εἰς τοὺς καθήκοντας παρ᾿ ἑαυτῷ συνέλεξαν
And when they measured it with the gomor, the one who had much did not have too much, and the one who had little did not lack; each gathered according to what was fitting for himself.
This is the landmark verse. When measured, all had exactly a gomor regardless of how much was gathered: οὐκ ἐπλεόνασεν ὁ τὸ πολύ, καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν. Paul quotes the second half verbatim at 2 Cor 8:15 as scriptural warrant for ἰσότης ('equality') in Christian giving — one of the most consequential single-verse LXX citations in the Pauline corpus.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετρήσαντεςhaving measuredAor Act Ptc Nom Pl Masc · μετρέωcircumstantial participle (temporal: 'when they measured')→ aorist participle (antecedent action: upon measuring)μετρέω (aor. ptc. μετρήσαντες): 'measure'; renders מָדַד; the participle frames the measuring as the moment at which the miracle becomes evident — the act of measuring with the gomor discloses that all amounts are equal.
τῷwith theDativearticle (instrumental dative, with γομορ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
γομορgomor (measure)Dativeinstrumental dative (the measuring-vessel; indeclinable loanword)→ sphere or referenceγομορ: transliteration of עֹמֶר; here the measuring-vessel itself ('with the gomor'); indeclinable, though governed by the dative article τῷ; the standard ration-measure (a tenth of an ephah, v. 36).
οὐκnotnegative adverb (negating ἐπλεόνασεν)→ clausal qualification or emphasisοὐ (οὐκ before vowel): 'not'; negates 'had too much.'
ἐπλεόνασενhad too much / had a surplusAor Act Indic 3 Sg · πλεονάζωmain verb (first member of the antithesis)→ constative aorist (the resultant equal measure)πλεονάζω: 'have more than enough / abound / have a surplus'; cognate with πλεονεξία ('greed'); renders הֶעְדִּיף ('have over'); 'the one who gathered much did not have too much/over' — the miraculous equalization; Paul reuses this exact verb-context at 2 Cor 8:15 (ὁ τὸ πολὺ οὐκ ἐπλεόνασεν).
ὁthe oneNominativesubstantivized article (subject: 'the one [with] much')→ noun-phrase markingὁ: substantival article, 'the one (who gathered) the much'; cf. v. 17; the subject of ἐπλεόνασεν.
τὸtheAccusativearticle (with πολύ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πολύmuchAccusativesubstantivized adjective (internal object: 'the much')→ object specificationπολύς (neut. πολύ): 'much'; ὁ τὸ πολύ ('the one with much'); the same idiom as v. 17; quoted at 2 Cor 8:15.
καὶandcoordinate conjunction (linking the two members of the antithesis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁthe oneNominativesubstantivized article (subject: 'the one [with] little')→ noun-phrase markingὁ: substantival article, 'the one (who gathered) the little'; the subject of ἠλαττόνησεν.
τὸtheAccusativearticle (with ἔλαττον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔλαττονless / littleAccusativesubstantivized comparative (internal object: 'the less')→ object specificationἐλάττων (neut. ἔλαττον): 'less'; ὁ τὸ ἔλαττον ('the one with little'); cf. v. 17; quoted at 2 Cor 8:15 (ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν, Paul varying ἔλαττον to ὀλίγον).
οὐκnotnegative adverb (negating ἠλαττόνησεν)→ clausal qualification or emphasisοὐ (οὐκ): 'not'; negates 'lacked.'
ἠλαττόνησενlacked / had too littleAor Act Indic 3 Sg · ἐλαττονέωmain verb (second member of the antithesis)→ constative aorist (the resultant equal measure)ἐλαττονέω: 'have too little / fall short / lack'; cognate with ἐλάττων; renders הֶחְסִיר ('cause to lack'); 'the one with little did not lack' — the second half of the equalizing miracle; quoted verbatim (with ὀλίγον for ἔλαττον) at 2 Cor 8:15, where Paul grounds ἰσότης (equality among believers) in this manna-principle.
ἕκαστοςeach oneNominativesubject (distributive, of συνέλεξαν)→ participant prominenceἕκαστος: 'each one'; the distributive subject — each gathered exactly his due, so that disparity in effort yielded no disparity in possession.
εἰςaccording topreposition + accusative (measure/proportion)→ spatial or relational framingεἰς + accusative: 'according to'; εἰς τοὺς καθήκοντας ('according to what was fitting'), as in v. 16.
τοὺςtheAccusativearticle (with καθήκοντας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
καθήκονταςwhat is fittingPres Act Ptc Acc Pl Masc · καθήκωsubstantival participle (object of εἰς: 'the fitting amounts')→ present participle (substantivized: what is appropriate)καθήκω (pres. ptc.): 'be fitting / due'; τὰ καθήκοντα ('one's proper portion'); the same idiom as v. 16; each gathered his appropriate ration.
παρ᾿for / besidepreposition (παρά + dative: 'for himself / at his own side')→ spatial or relational framingπαρά + dative: 'beside / with / for'; παρ᾿ ἑαυτῷ ('for/by himself') indicates that each gathered his own household's portion; elided παρ᾿ before the rough breathing.
ἑαυτῷhimselfDativereflexive pronoun (object of παρά: 'for himself')→ participant reference or interestἑαυτοῦ (dat. ἑαυτῷ): reflexive 'himself'; each gathered for his own — yet the result was equal, the surplus and the lack alike dissolved.
συνέλεξανthey gatheredAor Act Indic 3 Pl · συλλέγωmain verb (closing the report of gathering)→ constative aorist (completed gathering)συλλέγω (aor. συνέλεξαν): 'gather'; closes the equalizing-miracle report; despite individual variation in gathering, the measured result was uniform — the divine provision matched need exactly.
19
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς μηδεὶς καταλιπέτω ἀπ᾿ αὐτοῦ εἰς τὸ πρωί
And Moses said to them, 'Let no one leave any of it until morning.'
Moses adds the no-hoarding rule: nothing is to be kept overnight (εἰς τὸ πρωί). The prohibition tests daily dependence on God; its violation (v. 20) brings the breeding of worms. The pairing of provision-with-prohibition is integral to the obedience-test announced in v. 4.
Word-by-word analysis· 12 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' prohibition.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτός (acc. pl.): 'them'; the people.
μηδεὶςno oneNominativesubject (negative pronoun, with the imperative)→ participant referenceμηδείς: 'no one / nobody'; the negative pronoun (μή + εἷς) used with the third-person imperative καταλιπέτω; 'let no one leave' — a universal prohibition; cf. μηδείς ἐκπορευέσθω, v. 29.
καταλιπέτωlet him leaveAor Act Impv 3 Sg · καταλείπωmain verb (third-person prohibition)→ aorist imperative (prohibition: let no one leave)καταλείπω (aor. impv. καταλιπέτω): 'leave behind / leave over / reserve'; renders הוֹתִיר ('leave a remnant'); the prohibition forbids hoarding manna overnight; the same verb recurs in vv. 20 (κατέλιπον), 23 (καταλίπετε), 24 (κατελίποσαν).
ἀπ᾿of / frompreposition (ἀπό + genitive, partitive: 'any of it')→ spatial or relational framingἀπό + genitive: partitive, 'any of it'; elided ἀπ᾿ before αὐτοῦ.
αὐτοῦit / of itGenitivegenitive object of ἀπό (partitive: the manna)→ relational specificationαὐτός (gen.): 'of it'; the manna; none of it is to be reserved.
εἰςuntilpreposition + accusative (temporal limit: 'until morning')→ spatial or relational framingεἰς + accusative: temporal, 'until / for'; εἰς τὸ πρωί ('until morning') marks the forbidden overnight keeping; the phrase recurs at vv. 20, 23, 24.
τὸtheAccusativearticle (with πρωί, substantivized)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωίmorningAccusativesubstantivized adverb (object of εἰς: 'the morning')→ object specificationπρωΐ: 'morning'; here substantivized with the neuter article as the object of εἰς, 'until the morning'; the daily rhythm requires fresh gathering each dawn, forbidding storage.
20
καὶ οὐκ εἰσήκουσαν Μωυσῆ ἀλλὰ κατέλιπόν τινες ἀπ᾿ αὐτοῦ εἰς τὸ πρωί καὶ ἐξέζεσεν σκώληκας καὶ ἐπώζεσεν καὶ ἐπικράνθη ἐπ᾿ αὐτοῖς Μωυσῆς
But they did not listen to Moses; rather some left of it until morning, and it bred worms and stank; and Moses was angry with them.
The first failure of the test (v. 4): some disobey the no-hoarding rule. The reserved manna breeds worms (ἐξέζεσεν σκώληκας) and stinks (ἐπώζεσεν), and Moses is angered (ἐπικράνθη). The verbs of corruption vividly enforce the principle of daily dependence; the worm-and-stench detail contrasts with v. 24, where Sabbath-kept manna does not spoil.
Word-by-word analysis· 22 words
καὶand / butnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative adverb (negating εἰσήκουσαν)→ clausal qualification or emphasisοὐ (οὐκ): 'not'; negates the verb of obeying.
εἰσήκουσανthey listened / obeyedAor Act Indic 3 Pl · εἰσακούωmain verb (the act of disobedience)→ constative aorist (the failure to obey)εἰσακούω (aor. εἰσήκουσαν): 'hear / heed / obey'; with the dative Μωυσῆ ('obey Moses'); the same verb that described God's hearing of the murmuring (vv. 7–9, 12) now describes the people's failure to hear Moses — an ironic inversion.
ΜωυσῆMosesDativedative object of εἰσήκουσαν ('obey [someone]')→ sphere or referenceΜωυσῆς (dat. Μωυσῆ): the dative complement of εἰσακούω ('listen to / obey Moses').
ἀλλὰbut / ratherstrong adversative conjunction→ discourse linkage or contrastἀλλά: 'but / rather'; the strong adversative contrasting their disobedience with the command; introduces what they did instead.
κατέλιπόνthey left overAor Act Indic 3 Pl · καταλείπωmain verb (the act of hoarding)→ constative aorist (the act of leaving manna overnight)καταλείπω (aor. κατέλιπον): 'leave over / reserve'; the same verb forbidden in v. 19; some kept manna overnight in direct violation of the command.
τινεςsomeNominativesubject (indefinite: 'some [people]')→ participant prominenceτις (nom. pl. τινες): 'some / certain ones'; the indefinite pronoun marks a subset of the people as the offenders — not all disobeyed; cf. τινες in v. 27.
ἀπ᾿of / frompreposition (ἀπό + genitive, partitive)→ spatial or relational framingἀπό + genitive: partitive, 'of it'; elided ἀπ᾿ before αὐτοῦ.
αὐτοῦit / of itGenitivegenitive object of ἀπό (partitive: the manna)→ relational specificationαὐτός (gen.): 'of it'; the manna.
εἰςuntilpreposition + accusative (temporal limit)→ spatial or relational framingεἰς + accusative: temporal, 'until'; εἰς τὸ πρωί, as in v. 19.
τὸtheAccusativearticle (with πρωί)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωίmorningAccusativesubstantivized adverb (object of εἰς)→ object specificationπρωΐ: 'morning'; the manna kept 'until morning' — the very thing forbidden — now spoils.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέζεσενit bred / boiled up withAor Act Indic 3 Sg · ἐκζέωmain verb (the spoiling: breeding worms)→ constative aorist (the act of breeding worms)ἐκζέω: 'boil over / seethe up / swarm forth'; the compound ἐκ- + ζέω ('boil'); renders רוּם תּוֹלָעִים ('breed worms'); the vivid image is of the manna 'boiling up / swarming with worms'; takes σκώληκας as an accusative of result/content.
σκώληκαςwormsAccusativeaccusative of content/result (with ἐξέζεσεν: 'bred worms')→ object specificationσκώληξ (acc. pl. σκώληκας): 'worm / maggot'; renders תּוֹלָעִים; the worm of corruption; cf. σκώληξ in the eschatological 'their worm does not die' (Isa 66:24, quoted Mark 9:48); here the sign of the manna's decay when hoarded.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπώζεσενit stankAor Act Indic 3 Sg · ἐπόζωmain verb (the spoiling: stench)→ constative aorist (the act of stinking)ἐπόζω (also ἐποζέω): 'stink / give off a stench'; the compound ἐπ- + ὄζω ('smell'); renders בָּאַשׁ ('stink'); the rotten manna stank; the verb recurs negated in v. 24 (οὐκ ἐπώζεσεν) of the Sabbath-kept manna that did not spoil — a deliberate contrast.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπικράνθηwas embittered / angryAor Pass Indic 3 Sg · πικραίνωmain verb (Moses' reaction)→ constative aorist passive (Moses became angry)πικραίνω (aor. pass. ἐπικράνθη): 'make bitter / embitter'; the passive 'was embittered / became angry'; renders קָצַף ('be wroth'); Moses' anger at the disobedience parallels his anger μετὰ θυμοῦ at 11:8 — the leader's righteous indignation at covenant breach.
ἐπ᾿with / atpreposition (ἐπί + dative: object of the anger)→ spatial or relational framingἐπί + dative: 'at / with / against'; ἐπ᾿ αὐτοῖς ('with them'), the object of Moses' anger; elided ἐπ᾿ before αὐτοῖς.
αὐτοῖςthemDativedative object of ἐπί (those with whom Moses was angry)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'them'; the disobedient ones with whom Moses was angry.
ΜωυσῆςMosesNominativesubject of ἐπικράνθη (delayed for emphasis)→ participant prominenceΜωυσῆς: nominative subject of ἐπικράνθη; the post-verbal placement throws weight onto Moses' reaction, closing the disobedience episode.
21
καὶ συνέλεξαν αὐτὸ πρωὶ πρωί ἕκαστος τὸ καθῆκον αὐτῷ ἡνίκα δὲ διεθέρμαινεν ὁ ἥλιος ἐτήκετο
And they gathered it morning by morning, each what was fitting for him; but when the sun grew hot, it would melt.
A summary statement of the daily gathering: each morning (πρωὶ πρωί, a Hebraizing distributive) the people collected their portion, and the leftover melted in the sun's heat. The iterative imperfects (διεθέρμαινεν, ἐτήκετο) depict the recurring daily pattern, reinforcing that the manna could not be stockpiled.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέλεξανthey gatheredAor Act Indic 3 Pl · συλλέγωmain verb (the daily gathering)→ constative aorist (summarizing the repeated gathering)συλλέγω (aor. συνέλεξαν): 'gather'; the gathering-keyword; here summing up the daily collection routine.
αὐτὸitAccusativedirect object of συνέλεξαν→ participant referenceαὐτός (acc. neut. αὐτό): 'it'; the manna.
πρωὶmorningadverb of time (first member of the distributive πρωὶ πρωί)→ clausal contributionπρωΐ: 'morning'; the doubled πρωὶ πρωί ('morning by morning / every morning') is a Hebraism (בַּבֹּקֶר בַּבֹּקֶר) rendering distributive repetition; expresses the unbroken daily rhythm of gathering.
πρωίmorningadverb of time (second member, forming the distributive 'morning by morning')→ clausal contributionπρωΐ: 'morning'; the repetition (πρωὶ πρωί) intensifies into 'every single morning'; a calque of the Hebrew doubled noun.
ἕκαστοςeach oneNominativesubject (distributive)→ participant prominenceἕκαστος: 'each one'; the distributive subject; each gathered his own daily ration.
τὸtheAccusativearticle (with the participle καθῆκον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
καθῆκονwhat is fittingPres Act Ptc Acc Sg Neut · καθήκωsubstantival participle (object of συνέλεξαν: 'the fitting [portion]')→ present participle (substantivized: one's due)καθήκω (pres. ptc. neut. καθῆκον): 'be fitting / due'; τὸ καθῆκον ('one's proper portion / what is due'); the singular here (vs. plural in vv. 16, 18); each gathered exactly his due amount.
αὐτῷfor himDativedative of reference (with καθῆκον: 'fitting for him')→ participant reference or interestαὐτός (dat. αὐτῷ): 'for him'; the dative of reference defining whose portion — 'what was fitting for him.'
ἡνίκαwhentemporal conjunction (introducing the time-clause)→ discourse linkage or contrastἡνίκα: 'when / whenever'; here introducing an iterative temporal clause ('whenever the sun grew hot').
δὲbutmild adversative (post-positive)→ discourse linkage or contrastδέ: mild adversative, contrasting the gathered portion with the uncollected remainder that melted.
διεθέρμαινενgrew hot / warmed throughImpf Act Indic 3 Sg · διαθερμαίνωverb of the iterative temporal clause→ iterative imperfect (recurring daily heating)διαθερμαίνω: 'heat thoroughly / warm through'; the compound δια- ('thoroughly') + θερμαίνω ('warm'); the iterative imperfect 'whenever the sun grew hot' describes the daily warming that melted the uncollected manna.
ὁtheNominativearticle (with ἥλιος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥλιοςsunNominativesubject of διεθέρμαινεν→ participant prominenceἥλιος: 'sun'; renders שֶׁמֶשׁ; the sun's heat is the natural agent of the manna's melting, requiring that gathering be done in the cool early morning.
ἐτήκετοit would meltImpf Mid/Pass Indic 3 Sg · τήκωmain verb of the apodosis (iterative)→ iterative imperfect (the recurring melting)τήκω (impf. mid./pass. ἐτήκετο): 'melt / dissolve'; the middle/passive 'it would melt away'; renders נָמַס; the iterative imperfect captures the daily dissolution of the unharvested manna under the sun — a built-in safeguard against hoarding.
22
ἐγένετο δὲ τῇ ἡμέρᾳ τῇ ἕκτῃ συνέλεξαν τὰ δέοντα διπλᾶ δύο Γομορ τῷ ἑνί εἰσήλθοσαν δὲ πάντες οἱ ἄρχοντες τῆς συναγωγῆς καὶ ἀνήγγειλαν Μωυσεῖ
And it came to pass on the sixth day that they gathered the necessary things double, two gomor for each one; and all the rulers of the congregation came in and reported to Moses.
The sixth-day arrangement promised in v. 5 is realized: a double portion (διπλᾶ, δύο γομορ) is gathered. The leaders, puzzled, report to Moses, setting up the Sabbath explanation of v. 23. The capitalization Γομορ here in Rahlfs reflects editorial inconsistency in treating the loanword.
Word-by-word analysis· 24 words
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (Hebraizing narrative formula)→ constative aorist (narrative onset)γίνομαι (aor. ἐγένετο): 'come to pass'; the formula ἐγένετο δέ … renders וַיְהִי, marking the special sixth-day development.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ἕκτῃ ('on the sixth day'), as promised in v. 5.
τῇtheDativearticle (with ἕκτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἕκτῃsixthDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕκτος: 'sixth'; the day of the double gathering, anticipating the Sabbath.
συνέλεξανthey gatheredAor Act Indic 3 Pl · συλλέγωmain verb (the sixth-day gathering)→ constative aorist (completed double gathering)συλλέγω (aor. συνέλεξαν): 'gather'; the people gather the doubled amount on the sixth day.
τὰtheAccusativearticle (with δέοντα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δέονταthe necessary thingsPres Act Ptc Acc Pl Neut · δέωsubstantival participle (object of συνέλεξαν: 'what was needed')→ present participle (substantivized: that which is necessary)δέω / δεῖ (pres. ptc. neut. pl. δέοντα): 'be necessary / needful'; τὰ δέοντα ('the necessities / what is required'); the substantivized participle denotes the requisite provisions — here doubled for the Sabbath.
διπλᾶdoubleAccusativepredicate adjective (modifying τὰ δέοντα: 'double')→ object specificationδιπλοῦς (neut. pl. διπλᾶ): 'double / twofold'; the contracted form; the double portion of the sixth day, as foretold by διπλοῦν in v. 5; the practical mechanism for Sabbath observance.
δύοtwonumeral (modifying Γομορ; indeclinable)→ measure or countδύο: 'two'; indeclinable numeral; 'two gomor' specifies the double measure precisely (cf. one gomor per head, v. 16).
Γομορgomor (measure)accusative of measure (indeclinable loanword)→ participant identificationγομορ: transliteration of עֹמֶר; here capitalized (Γομορ) in Rahlfs, an editorial inconsistency in handling the loanword, which appears lowercase elsewhere in the chapter (vv. 16, 18, 32, 33, 36); the measure, doubled for the sixth day.
τῷfor theDativearticle (with ἑνί: 'for the one [person]')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑνίone / eachDativenumeral (dative: 'for each one')→ sphere or referenceεἷς (dat. ἑνί): 'one'; τῷ ἑνί ('for the one / for each individual') specifies the per-person measure of two gomor; renders לָאֶחָד.
εἰσήλθοσανthey came inAor Act Indic 3 Pl · εἰσέρχομαιmain verb (the rulers' approach to Moses)→ constative aorist (completed coming-in)εἰσέρχομαι (aor. εἰσήλθοσαν): 'come in / enter'; the form with the LXX -οσαν third-plural ending (cf. ἤλθοσαν, v. 1); the rulers come in to Moses to report the unusual double gathering.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
πάντεςallNominativeattributive adjective (modifying οἱ ἄρχοντες)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; all the rulers, not merely some, came to report — emphasizing the universality of the phenomenon.
οἱtheNominativearticle (with ἄρχοντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρχοντεςrulers / leadersNominativesubject of εἰσήλθοσαν→ participant prominenceἄρχων (nom. pl. ἄρχοντες): 'ruler / leader / chief'; renders נְשִׂיאִים ('chiefs / tribal heads'); the leaders of the congregation, who report the double gathering to Moses as something requiring explanation.
τῆςof theGenitivearticle (with συναγωγῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregationGenitivegenitive of subordination (the rulers of the congregation)→ relational specificationσυναγωγή (gen.): 'congregation / assembly'; the rulers belong to / preside over the congregation; the same term as vv. 1, 2, 9, 10.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνήγγειλανthey reportedAor Act Indic 3 Pl · ἀναγγέλλωmain verb (the rulers' report)→ constative aorist (completed reporting)ἀναγγέλλω (aor. ἀνήγγειλαν): 'announce / report / declare'; renders הִגִּיד; the rulers report the anomaly to Moses; takes the dative Μωυσεῖ as the recipient of the report.
Μωυσεῖto MosesDativedative indirect object (recipient of the report)→ sphere or referenceΜωυσῆς (dat. Μωυσεῖ): the dative form of the name in Rahlfs (alongside Μωυσῇ); the recipient of the rulers' report.
23
εἶπεν δὲ Μωυσῆς πρὸς αὐτούς τοῦτο τὸ ῥῆμά ἐστιν ὃ ἐλάλησεν κύριος σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ αὔριον ὅσα ἐὰν πέσσητε πέσσετε καὶ ὅσα ἐὰν ἕψητε ἕψετε καὶ πᾶν τὸ πλεονάζον καταλίπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωί
And Moses said to them, 'This is what the LORD has spoken: Tomorrow is a sabbath, a holy rest to the LORD. Whatever you will bake, bake; and whatever you will boil, boil; and all that is left over set aside for yourselves to be kept in store until morning.'
Moses explains the double portion by announcing the Sabbath — its first formalization in the Pentateuchal narrative, before the Decalogue. The phrase σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ ('a sabbath, a holy rest to the LORD') is the foundational Sabbath formula. Today's baking and boiling prepares for a day on which no gathering or cooking occurs; uniquely, the surplus may here be kept overnight (contrast vv. 19–20).
Word-by-word analysis· 38 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' Sabbath explanation.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτός (acc. pl.): 'them'; the rulers (and through them the congregation).
τοῦτοthisNominativedemonstrative pronoun (subject of ἐστιν)→ participant referenceοὗτος (nom. neut. τοῦτο): 'this'; agrees with ῥῆμα; 'this is the word/matter the LORD spoke'; cf. the formula at vv. 16, 32.
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμάword / matterNominativepredicate nominative ('this is the word')→ participant prominenceῥῆμα: 'word / matter / thing'; renders דָּבָר; the divine word now being explained; the acute accent (ῥῆμά) reflects the enclitic ἐστιν following.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative presentεἰμί: 'be'; the copula of the identifying formula 'this is the word.'
ὃwhichAccusativerelative pronoun (object of ἐλάλησεν)→ participant referenceὅς (acc. neut. ὃ): relative agreeing with ῥῆμα; introduces the relative clause naming YHWH as speaker.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause→ constative aorist (the completed divine speech)λαλέω (aor. ἐλάλησεν): 'speak'; renders דִּבֶּר; 'which the LORD spoke' — the Sabbath ordinance is grounded in a prior divine word.
κύριοςthe LORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of יהוה; the divine speaker of the Sabbath ordinance.
σάββαταa sabbathNominativepredicate nominative (verbless: 'tomorrow [is] a sabbath')→ participant prominenceσάββατον (often pl. σάββατα with sing. sense): 'sabbath / rest'; transliteration of שַׁבָּת via Aramaic; the LXX frequently uses the neuter plural σάββατα for a single Sabbath day (a plurale tantum); this is the Sabbath's first formal naming in the narrative, before Sinai (cf. the creation rest, Gen 2:2–3).
ἀνάπαυσιςrestNominativenominative in apposition to σάββατα ('a rest')→ participant prominenceἀνάπαυσις: 'rest / cessation'; renders שַׁבָּתוֹן / מְנוּחָה; in apposition to σάββατα, defining the Sabbath as 'rest'; cognate with καταπαύω (v. 13) and the Sabbath-rest theology developed in Heb 3–4.
ἁγίαholyNominativeattributive adjective (modifying ἀνάπαυσις: 'holy rest')→ participant prominenceἅγιος (fem. ἁγία): 'holy / set apart'; renders קֹדֶשׁ; the rest is 'holy to the LORD' — consecrated, belonging to YHWH; the first predication of holiness to the Sabbath day.
τῷto theDativearticle (with κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative of advantage/possession ('holy to the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of יהוה; the dative marks the Sabbath as consecrated to YHWH — his day; cf. σάββατα … τῷ κυρίῳ again in v. 25.
αὔριονtomorrowadverb of time (the Sabbath day)→ clausal contributionαὔριον: 'tomorrow'; renders מָחָר; specifies that the coming day (the seventh) is the Sabbath; today's preparation (baking and boiling) serves tomorrow's rest.
ὅσαwhateverAccusativerelative/quantitative pronoun (object of πέσσετε: 'as much as')→ participant referenceὅσος (acc. pl. neut. ὅσα): 'as much/many as / whatever'; with ἐάν + subjunctive, generalizing ('whatever you bake'); introduces the baking instruction.
ἐὰνeverconditional particle (ὅσα ἐάν = 'whatever')→ discourse linkage or contrastἐάν: generalizing particle with the subjunctive πέσσητε.
πέσσητεyou bakePres Act Subj 2 Pl · πέσσωsubjunctive of the indefinite relative clause→ present subjunctive (indefinite: whatever you bake)πέσσω (also πέπτω): 'cook / bake / ripen'; renders אָפָה ('bake'); the indefinite relative clause ὅσα ἐὰν πέσσητε ('whatever you bake'); the cooking is to be done on the sixth day in preparation for the Sabbath.
πέσσετεbakePres Act Impv 2 Pl · πέσσωmain verb (imperative: 'bake [it now]')→ present imperative (do the baking on the sixth day)πέσσω (pres. impv. πέσσετε): 'bake'; the imperative responding to the indefinite clause — 'whatever you would bake, bake [today]'; the figura etymologica (subjunctive + imperative of the same verb) is a Hebraizing emphatic construction.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαwhateverAccusativerelative/quantitative pronoun (object of ἕψετε)→ participant referenceὅσος (acc. pl. neut.): 'whatever'; parallel to the baking clause, now for boiling.
ἐὰνeverconditional particle (ὅσα ἐάν = 'whatever')→ discourse linkage or contrastἐάν: generalizing particle with ἕψητε.
ἕψητεyou boilPres Act Subj 2 Pl · ἕψωsubjunctive of the indefinite relative clause→ present subjunctive (indefinite: whatever you boil)ἕψω: 'boil / seethe / cook (in liquid)'; renders בָּשַׁל; the indefinite clause ὅσα ἐὰν ἕψητε ('whatever you boil'); paired with baking to cover all food-preparation.
ἕψετεboilPres Act Impv 2 Pl · ἕψωmain verb (imperative: 'boil [it now]')→ present imperative (do the boiling on the sixth day)ἕψω (pres. impv. ἕψετε): 'boil'; the imperative answering the indefinite clause; again the Hebraizing figura etymologica (subjunctive + imperative); all cooking done on the sixth day in advance of the rest.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνallAccusativeattributive adjective (modifying τὸ πλεονάζον)→ object specificationπᾶς (neut. πᾶν): 'all'; 'all that is left over'; the totality of the surplus is to be stored.
τὸtheAccusativearticle (with the participle πλεονάζον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλεονάζονthat is left over / surplusPres Act Ptc Acc Sg Neut · πλεονάζωsubstantival participle (object: 'the surplus')→ present participle (substantivized: the remaining excess)πλεονάζω (pres. ptc. neut. πλεονάζον): 'abound / be in excess / be left over'; the same verb as ἐπλεόνασεν in v. 18; τὸ πλεονάζον ('the surplus / what is left over') is here permitted to be kept — the unique Sabbath exception to the no-hoarding rule of v. 19.
καταλίπετεleave / set asideAor Act Impv 2 Pl · καταλείπωmain verb (imperative: store the surplus)→ aorist imperative (decisive command to set aside)καταλείπω (aor. impv. καταλίπετε): 'leave / leave over / reserve'; the same verb forbidden in v. 19 (καταλιπέτω) is here commanded — the Sabbath surplus is to be deliberately kept, reversing the ordinary prohibition.
αὐτὸitAccusativedirect object of καταλίπετε (resumptive of τὸ πλεονάζον)→ participant referenceαὐτός (acc. neut. αὐτό): 'it'; resumptive pronoun reinforcing τὸ πλεονάζον, a Hebraizing redundancy.
εἰςforpreposition + accusative (purpose: 'for storage')→ spatial or relational framingεἰς + accusative: purpose, 'for / unto'; εἰς ἀποθήκην ('for storage / to be kept').
ἀποθήκηνstorage / keepingAccusativeaccusative object of εἰς (purpose: 'for storage')→ object specificationἀποθήκη: 'storehouse / store / place of keeping'; renders מִשְׁמֶרֶת ('keeping / charge'); εἰς ἀποθήκην ('for keeping'); the NT word for 'barn' (Matt 3:12; Luke 12:18); here the Sabbath surplus is set aside to be kept overnight.
εἰςuntilpreposition + accusative (temporal limit: 'until morning')→ spatial or relational framingεἰς + accusative: temporal, 'until'; εἰς τὸ πρωί, the same phrase as vv. 19, 20, 24 — but here the keeping until morning is permitted, not forbidden.
τὸtheAccusativearticle (with πρωί)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωίmorningAccusativesubstantivized adverb (object of εἰς)→ object specificationπρωΐ: 'morning'; the surplus is kept until the Sabbath morning — and, unlike the hoarded manna of v. 20, it will not spoil (v. 24).
24
καὶ κατελίποσαν ἀπ᾿ αὐτοῦ εἰς τὸ πρωί καθάπερ συνέταξεν αὐτοῖς Μωυσῆς καὶ οὐκ ἐπώζεσεν οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ
And they left some of it until morning, just as Moses had commanded them; and it did not stink, nor did a worm come to be in it.
The Sabbath surplus, kept in obedience (καθάπερ συνέταξεν … Μωυσῆς), miraculously does not corrupt: οὐκ ἐπώζεσεν οὐδὲ σκώληξ ἐγένετο — the exact negation of the spoilage in v. 20 (ἐξέζεσεν σκώληκας καὶ ἐπώζεσεν). The contrast demonstrates that the manna's preservation, like its corruption, is governed by the divine word, not by nature.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατελίποσανthey left overAor Act Indic 3 Pl · καταλείπωmain verb (the obedient keeping)→ constative aorist (completed setting-aside)καταλείπω (aor. κατελίποσαν): 'leave over / reserve'; the form with the LXX -οσαν ending; the people obey the Sabbath command (v. 23) and keep the surplus overnight; contrast κατέλιπον (disobedience) in v. 20.
ἀπ᾿of / frompreposition (ἀπό + genitive, partitive)→ spatial or relational framingἀπό + genitive: partitive, 'of it'; elided ἀπ᾿ before αὐτοῦ.
αὐτοῦit / of itGenitivegenitive object of ἀπό (partitive: the manna)→ relational specificationαὐτός (gen.): 'of it'; the manna surplus.
εἰςuntilpreposition + accusative (temporal limit)→ spatial or relational framingεἰς + accusative: temporal, 'until'; εἰς τὸ πρωί.
τὸtheAccusativearticle (with πρωί)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωίmorningAccusativesubstantivized adverb (object of εἰς)→ object specificationπρωΐ: 'morning'; the Sabbath morning, until which the surplus was kept without spoiling.
καθάπερjust ascomparative conjunction (introducing the obedience-clause)→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; an emphatic form of καθώς; introduces the conformity of the people's action to Moses' command — they did exactly as instructed.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of the comparative clause→ constative aorist (the prior command)συντάσσω (aor. συνέταξεν): 'order / command'; renders צִוָּה; the same verb as v. 16; here of Moses' Sabbath instruction (v. 23).
αὐτοῖςthem / to themDativedative indirect object (recipients of the command)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them'; the people who received Moses' command.
ΜωυσῆςMosesNominativesubject of συνέταξεν→ participant prominenceΜωυσῆς: nominative subject of the comparative clause.
καὶandcoordinate conjunction (introducing the Sabbath miracle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative adverb (negating ἐπώζεσεν)→ clausal qualification or emphasisοὐ (οὐκ): 'not'; negates the stinking — the manna did not spoil; the deliberate negation of v. 20.
ἐπώζεσενit stankAor Act Indic 3 Sg · ἐπόζωmain verb (the non-spoilage)→ constative aorist (negated: it did not stink)ἐπόζω (aor. ἐπώζεσεν): 'stink'; the same verb as v. 20, now negated — the Sabbath-kept manna did not stink, in direct miraculous contrast to the hoarded weekday manna; the divine word, not the substance's nature, governs its preservation.
οὐδὲnornegative coordinating conjunction ('and not / nor')→ discourse linkage or contrastοὐδέ: 'nor / and not'; continues the negation to the second corruption-detail (worms).
σκώληξwormNominativesubject of ἐγένετο→ participant prominenceσκώληξ: 'worm / maggot'; the same word as v. 20 (acc. σκώληκας); here nominative subject of ἐγένετο — 'nor did a worm come to be in it'; the Sabbath manna stays incorrupt.
ἐγένετοcame to beAor Mid Indic 3 Sg · γίνομαιmain verb (the negated worm-breeding)→ constative aorist (negated: no worm arose)γίνομαι (aor. ἐγένετο): 'come to be / arise'; 'nor did a worm come to be in it'; the negated counterpart to ἐξέζεσεν σκώληκας of v. 20.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
αὐτῷit / in itDativedative object of ἐν (locative: 'in it')→ participant reference or interestαὐτός (dat. αὐτῷ): 'in it'; the Sabbath manna, in which no worm arose — the preservation-miracle that vindicates Moses' command.
25
εἶπεν δὲ Μωυσῆς φάγετε σήμερον ἔστιν γὰρ σάββατα σήμερον τῷ κυρίῳ οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ
And Moses said, 'Eat it today, for today is a sabbath to the LORD; you will not find it in the field.'
On the Sabbath itself Moses directs the people to eat the portion gathered the day before, for none will be found in the open field (πεδίον) on this day. The verse states the positive corollary of the no-gathering rule: the Sabbath manna is to be consumed, not sought.
Word-by-word analysis· 16 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' Sabbath-day directive.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
φάγετεeatAor Act Impv 2 Pl · ἐσθίωmain verb (imperative: eat the stored manna)→ aorist imperative (command to eat today)ἐσθίω (aor. impv. φάγετε): 'eat'; the suppletive aorist imperative; Moses commands the people to eat the manna kept from the sixth day, since none will be gathered on the Sabbath.
σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; emphasizes the present Sabbath day on which the stored portion is to be eaten; repeated for emphasis later in the verse.
ἔστινisPres Act Indic 3 Sg · εἰμίcopula (existential/predicative)→ stative presentεἰμί (ἔστιν, accented as predicative/existential): 'is'; 'for today is a sabbath'; the accent ἔστιν marks emphatic or sentence-initial position after γάρ.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; gives the reason for eating the stored manna — because today is the Sabbath.
σάββαταa sabbathNominativepredicate nominative ('today is a sabbath')→ participant prominenceσάββατον (pl. σάββατα with sing. sense): 'sabbath'; the plurale tantum for the single Sabbath day; cf. v. 23.
σήμερονtodayadverb of time (emphatic repetition)→ clausal contributionσήμερον: 'today'; the repetition reinforces the present-day sanctity — 'today is a sabbath to the LORD.'
τῷto theDativearticle (with κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative of advantage/possession ('a sabbath to the LORD')→ sphere or referenceκύριος (dat.): rendering of יהוה; the Sabbath belongs to YHWH (cf. v. 23, ἁγία τῷ κυρίῳ).
οὐχnotnegative adverb (negating εὑρεθήσεται)→ clausal qualification or emphasisοὐ (οὐχ before rough breathing): 'not'; negates the finding — none will be found in the field.
εὑρεθήσεταιit will be foundFut Pass Indic 3 Sg · εὑρίσκωmain verb (prediction: none found)→ predictive future passive (it will not be found)εὑρίσκω (fut. pass. εὑρεθήσεται): 'find / be found'; renders מָצָא; 'it will not be found in the field' — on the Sabbath no manna falls, so none can be gathered; cf. the failed search of v. 27 (οὐχ εὗρον).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle (with πεδίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίῳfield / plainDativedative of place (locative: 'in the field')→ sphere or referenceπεδίον: 'plain / open field'; renders שָׂדֶה; the open ground where the manna normally lay; on the Sabbath it will not be found there — the provision itself observes the rest.
26
ἓξ ἡμέρας συλλέξετε τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ὅτι οὐκ ἔσται ἐν αὐτῇ
'Six days you shall gather, but on the seventh day is a sabbath, for on it there will be none.'
The weekly rhythm is stated as a rule: six days of gathering, the seventh a Sabbath on which there is no manna. This anticipates the Decalogue's Sabbath command (20:8–11) and grounds the seven-day week in the manna's own pattern. The terse σάββατα (verbless) echoes vv. 23, 25.
Word-by-word analysis· 14 words
ἓξsixnumeral (modifying ἡμέρας; indeclinable)→ clausal contributionἕξ: 'six'; indeclinable numeral; 'six days' of gathering, the working days of the week; cf. the Decalogue's ἓξ ἡμέρας ἐργᾷ (20:9).
ἡμέραςdaysAccusativeaccusative of duration (extent of time: 'for six days')→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; the accusative of duration ('for six days'); the span during which gathering is permitted.
συλλέξετεyou shall gatherFut Act Indic 2 Pl · συλλέγωmain verb (regulative future: the six-day gathering)→ predictive/regulative future (the standing rule)συλλέγω (fut. συλλέξετε): 'gather'; the gathering-keyword; the regulative future states the standing rule — gathering on six days only.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive: contrasting the seventh day)→ discourse linkage or contrastδέ: adversative, setting the seventh day over against the six.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day'), the Sabbath.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; the Sabbath day; renders שְׁבִיעִי; the seventh day on which no manna falls — the rest grounded in creation (Gen 2:2) and codified at Sinai (20:10).
σάββαταa sabbathNominativepredicate nominative (verbless: '[is] a sabbath')→ participant prominenceσάββατον (pl. σάββατα with sing. sense): 'sabbath'; the verbless predication 'the seventh day [is] a sabbath'; the plurale tantum as in vv. 23, 25.
ὅτιfor / becausecausal conjunction→ discourse linkage or contrastὅτι: 'because / for'; gives the reason the seventh day is a Sabbath in respect of gathering — there will simply be no manna.
οὐκnotnegative adverb (negating ἔσται)→ clausal qualification or emphasisοὐ (οὐκ): 'not'; negates the existence of manna on the seventh day.
ἔσταιthere will beFut Mid Indic 3 Sg · εἰμίmain verb (existential: 'there will be [none]')→ predictive future (existential negation)εἰμί (fut. ἔσται): 'be'; the existential future 'there will not be [manna] on it'; the absence of manna enforces the rest.
ἐνin / onpreposition + dative (temporal: 'on it')→ spatial or relational framingἐν + dative: here temporal, 'on it [the seventh day].'
αὐτῇitDativedative object of ἐν (referring to the seventh day)→ participant reference or interestαὐτός (dat. fem. αὐτῇ): 'it / on it'; refers to ἡμέρᾳ τῇ ἑβδόμῃ — on the seventh day there will be no manna.
27
ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήλθοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι καὶ οὐχ εὗρον
And it came to pass on the seventh day that some of the people went out to gather, and they did not find any.
Despite the instruction, some go out on the Sabbath to gather and find nothing (οὐχ εὗρον) — a second failure of the obedience-test, this time against the Sabbath rather than the hoarding rule. The fruitless search provokes the divine rebuke of v. 28.
Word-by-word analysis· 16 words
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (Hebraizing narrative formula)→ constative aorist (narrative onset)γίνομαι (aor. ἐγένετο): 'come to pass'; the formula ἐγένετο δέ … renders וַיְהִי; introduces the Sabbath-violation episode.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν + dative: temporal, 'on'; ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day').
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; the seventh day, the Sabbath.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; the Sabbath, on which no manna falls (v. 26).
ἐξήλθοσάνwent outAor Act Indic 3 Pl · ἐξέρχομαιmain verb (the act of going out to gather)→ constative aorist (completed but fruitless going-out)ἐξέρχομαι (aor. ἐξήλθοσαν): 'go out'; the form with the LXX -οσαν ending (cf. ἤλθοσαν, v. 1); some go out on the Sabbath in violation of the rule; the acute accent (ἐξήλθοσάν) reflects the enclitic τινες following.
τινεςsomeNominativesubject (indefinite: 'some [people]')→ participant prominenceτις (nom. pl. τινες): 'some / certain ones'; as in v. 20, a subset of the people disobeys — not all, but 'some.'
ἐκof / frompreposition (ἐκ + genitive, partitive: 'of the people')→ spatial or relational framingἐκ + genitive: partitive, 'some of'; ἐκ τοῦ λαοῦ ('of the people').
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive object of ἐκ (partitive: 'of the people')→ relational specificationλαός (gen.): 'people'; the covenant people, some of whom violated the Sabbath.
συλλέξαιto gatherAor Act Inf · συλλέγωinfinitive of purpose (with ἐξήλθοσαν: 'went out to gather')→ aorist infinitive of purposeσυλλέγω (aor. inf. συλλέξαι): 'gather'; the infinitive of purpose; they went out for the purpose of gathering — on the very day no manna was to be found.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegative adverb (negating εὗρον)→ clausal qualification or emphasisοὐ (οὐχ before rough breathing): 'not'; negates the finding.
εὗρονthey foundAor Act Indic 3 Pl · εὑρίσκωmain verb (the fruitless search)→ constative aorist (negated: they found nothing)εὑρίσκω (aor. εὗρον): 'find'; 'they did not find [any]'; the fruitless search fulfills Moses' word in v. 25 (οὐχ εὑρεθήσεται) and exposes the futility of Sabbath-breaking.
28
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου
And the LORD said to Moses, 'How long do you refuse to hearken to my commandments and my law?'
YHWH rebukes the persistent disobedience with the exasperated ἕως τίνος ('how long?'). The pairing τὰς ἐντολάς μου καὶ τὸν νόμον μου ('my commandments and my law') is striking before Sinai — the manna/Sabbath ordinance already functions as binding divine law (cf. τῷ νόμῳ μου, v. 4). The plural 'you' addresses the whole people through Moses.
Word-by-word analysis· 17 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the divine rebuke.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the rebuke.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆς: accusative as object of πρός; Moses is addressed, but the rebuke (plural βούλεσθε) targets the people.
ἕωςuntil / howpreposition (in the idiom ἕως τίνος: 'how long?')→ spatial or relational framingἕως: 'until / as far as'; the idiom ἕως τίνος ('until when? = how long?') renders the Hebrew עַד־אָנָה; an expression of divine exasperation at repeated disobedience (cf. Num 14:11; Ps 12(13):2).
τίνοςwhen / whatGenitiveinterrogative pronoun (genitive in the idiom ἕως τίνος)→ relational specificationτίς (gen. τίνος): interrogative; in ἕως τίνος ('until what [time]? = how long?'); the genitive governed by ἕως.
οὐnotnegative adverb (negating βούλεσθε)→ participant referenceοὐ: 'not'; negates the willingness — 'do you refuse / are you unwilling.'
βούλεσθεyou are willing / you refusePres Mid Indic 2 Pl · βούλομαιmain verb (of the rebuke-question)→ progressive present (the persistent unwillingness)βούλομαι: 'will / wish / be willing'; οὐ βούλεσθε ('you are unwilling / you refuse'); the deponent verb of volition; the present tense marks the disobedience as an ongoing disposition, not a single lapse.
εἰσακούεινto hearken / obeyPres Act Inf · εἰσακούωcomplementary infinitive (with βούλεσθε)→ present infinitive (continued obedience)εἰσακούω (pres. inf.): 'hear / heed / obey'; the same verb as vv. 7–9, 12, 20; here 'obey my commandments'; the complementary infinitive completes 'you refuse to obey.'
τὰςtheAccusativearticle (with ἐντολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐντολάςcommandmentsAccusativedirect object of εἰσακούειν→ object specificationἐντολή (acc. pl. ἐντολάς): 'commandment / precept'; renders מִצְוָה; the standard LXX term for divine commands; its use here — before Sinai — shows that the manna/Sabbath ordinance already carries the force of ἐντολή.
μουmyGenitivegenitive of possession (modifying ἐντολάς)→ relational specificationἐγώ (gen. μου): 'my'; the commandments are YHWH's own.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with νόμον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμονlawAccusativedirect object of εἰσακούειν (coordinate with ἐντολάς)→ object specificationνόμος (acc. νόμον): 'law / instruction'; renders תּוֹרָה; paired with ἐντολάς; the same term as τῷ νόμῳ μου in v. 4 — the Sabbath ordinance is already 'my law' before the Sinai legislation.
μουmyGenitivegenitive of possession (modifying νόμον)→ relational specificationἐγώ (gen. μου): 'my'; the law is YHWH's own; the repeated μου stresses that disobedience is against God personally — the theological thread from vv. 7–8.
29
ἴδετε ὁ γὰρ κύριος ἔδωκεν ὑμῖν τὴν ἡμέραν ταύτην τὰ σάββατα διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν καθήσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ
'See, because the LORD has given you this day, the sabbath, therefore he himself gave you on the sixth day bread for two days. Sit, each of you, in your houses; let no one go out from his place on the seventh day.'
Moses (relaying YHWH) explains the logic: because the LORD gave the Sabbath, he provided a double portion on the sixth day so that none need go out on the seventh. The imperative καθήσεσθε ('remain seated / stay') and the prohibition μηδεὶς ἐκπορευέσθω ('let no one go out') give the Sabbath its first behavioral content — staying within one's place, the seed of later Sabbath-limit halakhah.
Word-by-word analysis· 39 words
ἴδετεseeAor Act Impv 2 Pl · ὁράωmain verb (attention-getting imperative)→ aorist imperative (calling to attention)ὁράω (aor. impv. ἴδετε): 'see / look / consider'; the imperative calls the people to grasp the reasoning behind the Sabbath provision; renders רְאוּ.
ὁtheNominativearticle (with κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; introduces the reason behind the double provision — the gift of the Sabbath itself.
κύριοςLORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: rendering of יהוה; the giver of the Sabbath; the articular ὁ κύριος here.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the gift of the Sabbath)→ constative aorist (the completed gift)δίδωμι (aor. ἔδωκεν): 'give'; renders נָתַן; the Sabbath is framed as a divine gift (ἔδωκεν … τὴν ἡμέραν ταύτην), not merely a restriction — a theology of Sabbath-as-grace.
ὑμῖνyou / to youDativeindirect object (dative with ἔδωκεν)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to you'; the recipients of the Sabbath gift.
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of ἔδωκεν→ object specificationἡμέρα (acc.): 'day'; 'this day' = the Sabbath, the divine gift.
ταύτηνthisAccusativedemonstrative adjective (modifying ἡμέραν)→ participant referenceοὗτος (acc. fem. ταύτην): 'this'; the deictic 'this day,' the present Sabbath.
τὰtheAccusativearticle (with σάββατα, in apposition to τὴν ἡμέραν)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάββαταthe sabbathAccusativeaccusative in apposition to τὴν ἡμέραν ταύτην→ object specificationσάββατον (pl. σάββατα with sing. sense): 'sabbath'; in apposition to 'this day,' defining the gift as the Sabbath; the plurale tantum as in vv. 23, 25, 26.
διὰbecause of / thereforepreposition (διά + accusative, in the idiom διὰ τοῦτο: 'therefore')→ spatial or relational framingδιά + accusative: 'because of'; the fixed idiom διὰ τοῦτο ('therefore / for this reason') draws the inference — because of the Sabbath, the double portion was given.
τοῦτοthisAccusativedemonstrative pronoun (object of διά, in διὰ τοῦτο)→ participant referenceοὗτος (acc. neut. τοῦτο): 'this'; in the causal idiom διὰ τοῦτο ('on this account').
αὐτὸςhe himselfNominativeintensive pronoun (subject: 'he himself')→ participant referenceαὐτός (nom. αὐτός): the intensive 'he himself'; emphasizes that YHWH personally provided the double portion — divine intentionality behind the sixth-day abundance.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the double provision)→ constative aorist (the completed sixth-day gift)δίδωμι (aor. ἔδωκεν): 'give'; the repeated verb — God gave both the Sabbath and the means to keep it (the double bread).
ὑμῖνyou / to youDativeindirect object (dative with ἔδωκεν)→ participant reference or interestσύ (dat. pl.): 'to you'; the recipients.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ἕκτῃ ('on the sixth day'), the day of the double gift.
τῇtheDativearticle (with ἕκτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἕκτῃsixthDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕκτος: 'sixth'; the day of the double bread.
ἄρτουςbread / loavesAccusativedirect object of ἔδωκεν→ object specificationἄρτος (acc. pl. ἄρτους): 'bread / loaves'; the manna; 'bread for two days' is the double portion of vv. 5, 22.
δύοtwonumeral (modifying ἡμερῶν; indeclinable)→ measure or countδύο: 'two'; indeclinable; 'bread of two days' — provision spanning the sixth and seventh days.
ἡμερῶνof daysGenitivegenitive (with ἄρτους: 'bread for two days')→ relational specificationἡμέρα (gen. pl. ἡμερῶν): 'day'; the genitive defining the extent of the provision — bread sufficient for two days.
καθήσεσθεsit / remainFut Mid Indic 2 Pl · κάθημαιmain verb (imperatival future: 'you shall remain / stay')→ imperatival future (command to stay put)κάθημαι (fut. καθήσεσθε): 'sit / remain / stay'; the future with imperatival force (a Hebraism rendering the Hebrew imperfect of command); 'remain / stay seated, each in his house' — the Sabbath behavioral rule of staying within one's place.
ἕκαστοςeach oneNominativesubject (distributive)→ participant prominenceἕκαστος: 'each one'; the distributive — every individual is to remain at home.
εἰςin / intopreposition + accusative (here = ἐν, locative-of-rest: 'in your houses')→ spatial or relational framingεἰς + accusative: in Koine/LXX often overlapping with ἐν for location ('in'); εἰς τοὺς οἴκους ('in your houses').
τοὺςtheAccusativearticle (with οἴκους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουςhousesAccusativeaccusative object of εἰς (location of staying)→ object specificationοἶκος (acc. pl. οἴκους): 'house / household'; renders בַּיִת; the place of Sabbath rest — each is to stay at home rather than roam in search of manna.
ὑμῶνyourGenitivegenitive of possession (modifying οἴκους)→ relational specificationσύ (gen. pl.): 'your'; the people's own houses.
μηδεὶςno oneNominativesubject (negative pronoun, with the prohibition)→ participant referenceμηδείς: 'no one'; with the third-person imperative ἐκπορευέσθω; cf. μηδεὶς καταλιπέτω, v. 19; the universal Sabbath prohibition against going out.
ἐκπορευέσθωlet him go outPres Mid Impv 3 Sg · ἐκπορεύομαιmain verb (third-person prohibition)→ present imperative (prohibition: let no one keep going out)ἐκπορεύομαι (pres. impv. ἐκπορευέσθω): 'go out / proceed out'; the prohibition 'let no one go out from his place'; the present aspect forbids the ongoing activity of leaving; this verse grounds the later Sabbath-limit tradition (cf. the 'sabbath day's journey,' Acts 1:12).
ἐκfrompreposition + genitive (source: 'from his place')→ spatial or relational framingἐκ + genitive: 'from / out of'; the point of departure forbidden on the Sabbath.
τοῦtheGenitivearticle (with τόπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive object of ἐκ (source)→ relational specificationτόπος (gen. τόπου): 'place / location'; renders מָקוֹם; 'from his place' — one's dwelling/locale; the Sabbath confines each to his own place.
αὐτοῦhisGenitivegenitive of possession (modifying τόπου)→ relational specificationαὐτός (gen. αὐτοῦ): 'his'; each one's own place.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day'), the Sabbath on which no one is to go out.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; the Sabbath day, the day of the staying-rule.
30
καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ
And the people rested on the seventh day.
The episode closes with a terse compliance-note: the people 'sabbathed' (ἐσαββάτισεν) on the seventh day. The denominative verb σαββατίζω ('to keep sabbath'), coined from σάββατον, is itself a Septuagintalism; the obedience here contrasts with the disobedience of vv. 20 and 27.
Word-by-word analysis· 8 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσαββάτισενkept sabbath / restedAor Act Indic 3 Sg · σαββατίζωmain verb (the act of keeping the Sabbath)→ constative aorist (completed Sabbath observance)σαββατίζω: 'keep sabbath / rest'; a denominative verb coined from σάββατον, a Septuagintalism rendering שָׁבַת ('cease, rest'); the singular agrees with the collective ὁ λαός; the people's Sabbath-keeping is the obedient counterpart to the failures of vv. 20, 27; cf. the cognate σαββατισμός ('sabbath rest') at Heb 4:9.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐσαββάτισεν→ participant prominenceλαός: 'people'; renders עַם; the covenant people, here keeping the Sabbath as a body.
τῇon theDativearticle (dative of time, with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day').
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; the Sabbath day on which the people rested, closing the Sabbath pericope.
31
καὶ ἐπωνόμασαν οἱ υἱοὶ Ισραηλ τὸ ὄνομα αὐτοῦ Μαν ἦν δὲ ὡς σπέρμα κορίου λευκόν τὸ δὲ γεῦμα αὐτοῦ ὡς ἐγκρὶς ἐν μέλιτι
And the sons of Israel called its name Man; and it was like white coriander seed, and its taste was like a wafer in honey.
The substance is now named: Μαν (manna), the LXX transliterating Hebrew מָן rather than translating it, recalling the question τί ἐστιν (μָן הוּא, v. 15). The verse gives the fullest description — color/form (white, like coriander seed) and taste (like a honey-wafer, ἐγκρὶς ἐν μέλιτι) — amplifying v. 14.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπωνόμασανthey named / calledAor Act Indic 3 Pl · ἐπονομάζωmain verb (the act of naming)→ constative aorist (completed naming)ἐπονομάζω: 'name / give a name to / call'; renders קָרָא שֵׁם; the compound ἐπ- with ὄνομα; the formal naming of the substance; the construction ἐπωνόμασαν τὸ ὄνομα ('they named the name') is a Hebraizing cognate object.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐπωνόμασαν→ participant prominenceυἱός (nom. pl.): 'sons'; οἱ υἱοὶ Ισραηλ name the manna.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐπωνόμασαν (cognate object)→ object specificationὄνομα: 'name'; the cognate object of ἐπωνόμασαν ('named the name'); renders שֵׁם; the Hebraizing redundancy 'they named its name.'
αὐτοῦitsGenitivegenitive of possession (modifying ὄνομα: 'its name')→ relational specificationαὐτός (gen. αὐτοῦ): 'its'; the manna's name.
ΜανMan (manna)accusative of name (predicate of naming; indeclinable transliteration)→ participant identificationΜαν: transliteration of Hebrew מָן ('manna'); indeclinable; the LXX renders the name by transliteration, preserving the folk-etymology with τί ἐστιν (= מָן הוּא, v. 15); the form μαννα (with double-ν, an indeclinable neuter) appears in the NT (John 6:31, 49; Rev 2:17) and at Exod 16:33–35 in some witnesses; here Rahlfs reads Μαν.
ἦνit wasImpf Act Indic 3 Sg · εἰμίcopula (descriptive)→ descriptive imperfect (the manna's appearance)εἰμί (impf. ἦν): 'be'; the descriptive imperfect 'it was like white coriander seed'; introduces the manna's physical description.
δὲand / nownarrative continuative (post-positive, introducing description)→ discourse linkage or contrastδέ: introduces the descriptive aside.
ὡςlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡς: 'as / like'; renders כְּ; introduces the comparison to coriander seed; cf. ὡσεὶ κόριον in v. 14.
σπέρμαseedNominativenominative of comparison (with ὡς)→ participant prominenceσπέρμα: 'seed'; renders זֶרַע; 'like coriander seed' — denotes the small, round, granular form of the manna; the comparison amplifies v. 14's κόριον.
κορίουof corianderGenitivegenitive (with σπέρμα: 'seed of coriander')→ relational specificationκόριον (gen. κορίου): 'coriander'; the coriander plant, whose small pale seeds the manna resembled; cf. v. 14 (κόριον).
λευκόνwhiteNominativeattributive adjective (modifying σπέρμα / the manna: 'white')→ participant prominenceλευκός (neut. λευκόν): 'white'; renders לָבָן; the whiteness of the manna, as in v. 14; the bright color of the seed-like substance.
τὸtheNominativearticle (with γεῦμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandnarrative continuative (post-positive, introducing the taste-note)→ discourse linkage or contrastδέ: introduces the further detail of taste.
γεῦμαtasteNominativesubject of the implied copula ('its taste [was]')→ participant prominenceγεῦμα: 'taste / flavor'; from γεύομαι ('taste'); renders טַעַם; the manna's flavor is now described — like a honey-wafer; cf. the variant description at Num 11:8 (ἡδονὴ ὡς ἔγκρις ἐξ ἐλαίου).
αὐτοῦitsGenitivegenitive of possession (modifying γεῦμα: 'its taste')→ relational specificationαὐτός (gen.): 'its'; the manna's taste.
ὡςlike / ascomparative particle (introducing the taste-simile)→ discourse linkage or contrastὡς: 'as / like'; introduces the comparison of the taste to a honey-wafer.
ἐγκρὶςwafer / honey-cakeNominativenominative of comparison (with ὡς)→ participant prominenceἐγκρίς: 'honey-cake / wafer (fried in oil and dipped in honey)'; renders צַפִּיחִת ('wafer / flat cake'); a sweet cake; 'like a wafer in honey' conveys the manna's pleasant, sweet flavor; cf. Num 11:8.
ἐνinpreposition + dative (with μέλιτι: 'in honey')→ spatial or relational framingἐν + dative: 'in / with'; 'a wafer in honey' — a cake steeped in honey.
μέλιτιhoneyDativedative object of ἐν (with ἐγκρίς)→ sphere or referenceμέλι (dat. μέλιτι): 'honey'; renders דְּבַשׁ; the sweetness of honey describes the manna's taste; honey is the proverbial OT image of sweet abundance (the land 'flowing with milk and honey').
32
εἶπεν δὲ Μωυσῆς τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος πλήσατε τὸ γομορ τοῦ μαν εἰς ἀποθήκην εἰς τὰς γενεὰς ὑμῶν ἵνα ἴδωσιν τὸν ἄρτον ὃν ἐφάγετε ὑμεῖς ἐν τῇ ἐρήμῳ ὡς ἐξήγαγεν ὑμᾶς κύριος ἐκ γῆς Αἰγύπτου
And Moses said, 'This is the word which the LORD has commanded: Fill the gomor with manna for storage for your generations, that they may see the bread which you ate in the wilderness when the LORD brought you out from the land of Egypt.'
Moses gives the memorial ordinance, again with the formula τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος (cf. vv. 16, 23). A gomor of manna is to be preserved εἰς τὰς γενεὰς ὑμῶν so that future generations may 'see the bread' of the wilderness. The deliverance-refrain ἐξήγαγεν … ἐκ γῆς Αἰγύπτου (cf. vv. 1, 6) frames the manna as a perpetual witness to the Exodus.
Word-by-word analysis· 37 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces the memorial command.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
τοῦτοthisNominativedemonstrative pronoun (subject of the identifying clause)→ participant referenceοὗτος (nom. neut. τοῦτο): 'this'; agrees with ῥῆμα; the command-formula τοῦτο τὸ ῥῆμα ὃ συνέταξεν κύριος, identical to v. 16.
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / matterNominativepredicate nominative ('this is the word')→ participant prominenceῥῆμα: 'word / matter / thing'; renders דָּבָר; the divine command introduced.
ὃwhichAccusativerelative pronoun (object of συνέταξεν)→ participant referenceὅς (acc. neut. ὃ): relative agreeing with ῥῆμα.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of the relative clause→ constative aorist (the completed divine command)συντάσσω (aor. συνέταξεν): 'order / command'; renders צִוָּה; the same verb as vv. 16, 24, 34; the memorial command's divine origin.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of יהוה; the commander.
πλήσατεfillAor Act Impv 2 Pl · πίμπλημιmain verb (imperative: the memorial command)→ aorist imperative (decisive command to fill)πίμπλημι (aor. impv. πλήσατε): 'fill'; cognate with πλησμονή and πλησθήσεσθε (vv. 3, 8, 12); 'fill the gomor with manna' — the command to measure out a memorial portion.
τὸtheAccusativearticle (with γομορ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γομορgomor (measure)Accusativeaccusative object of πλήσατε (indeclinable loanword, here neuter with article)→ object specificationγομορ: transliteration of עֹמֶר; here neuter (τὸ γομορ) and accusative as object of πλήσατε; the measure-vessel to be filled with manna; the same measure as vv. 16, 18, 22, 33, 36.
τοῦof theGenitivearticle (with μαν)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανmannaGenitivegenitive of content (with γομορ: 'gomor of manna'; indeclinable)→ relational specificationμαν: transliteration of מָן ('manna'); indeclinable, here genitive of content ('a gomor of manna'); the named substance of v. 31, now to be preserved; lowercase μαν here vs. capitalized Μαν as a name in v. 31.
εἰςforpreposition + accusative (purpose: 'for storage')→ spatial or relational framingεἰς + accusative: purpose; εἰς ἀποθήκην ('for keeping / storage'), as in v. 23.
ἀποθήκηνstorage / keepingAccusativeaccusative object of εἰς (purpose)→ object specificationἀποθήκη: 'storehouse / keeping'; renders מִשְׁמֶרֶת; the manna is preserved 'for keeping' as a memorial; cf. v. 23 and εἰς διατήρησιν, vv. 33–34.
εἰςforpreposition + accusative (purpose/extent: 'for your generations')→ spatial or relational framingεἰς + accusative: 'for / throughout'; εἰς τὰς γενεάς ('for the generations'), a standard formula for perpetual ordinances.
τὰςtheAccusativearticle (with γενεάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (extent: 'for the generations')→ object specificationγενεά (acc. pl. γενεάς): 'generation'; renders דּוֹר; εἰς τὰς γενεὰς ὑμῶν ('for your generations') marks the memorial as perpetual — manna kept for posterity to see.
ὑμῶνyourGenitivegenitive of possession (modifying γενεάς)→ relational specificationσύ (gen. pl.): 'your'; the generations of the people.
ἵναthat / so thatpurpose conjunction (introducing final clause + subjunctive)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose of the memorial — that future generations may see the wilderness bread.
ἴδωσινthey may seeAor Act Subj 3 Pl · ὁράωsubjunctive of the purpose clause→ aorist subjunctive of purpose (the intended seeing)ὁράω (aor. subj. ἴδωσιν): 'see'; the purpose-clause subjunctive; future generations are to see the preserved manna as a tangible witness to God's wilderness provision.
τὸνtheAccusativearticle (with ἄρτον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτονbreadAccusativedirect object of ἴδωσιν→ object specificationἄρτος (acc. ἄρτον): 'bread'; the manna as 'the bread' the people ate in the wilderness; cf. v. 15 (ὁ ἄρτος ὃν ἔδωκεν κύριος) and v. 4 (ἄρτους ἐκ τοῦ οὐρανοῦ).
ὃνwhichAccusativerelative pronoun (object of ἐφάγετε)→ participant referenceὅς (acc. masc. ὃν): relative agreeing with ἄρτον; introduces the relative clause specifying the wilderness bread.
ἐφάγετεyou ateAor Act Indic 2 Pl · ἐσθίωverb of the relative clause→ constative aorist (the wilderness eating)ἐσθίω (aor. ἐφάγετε): 'eat'; the suppletive aorist; 'which you ate in the wilderness'; the manna as the staple of the wilderness years (cf. v. 35).
ὑμεῖςyouNominativeemphatic subject pronoun (of ἐφάγετε)→ participant referenceσύ (nom. pl. ὑμεῖς): 'you'; the emphatic pronoun stresses the present generation as eyewitness eaters of the manna, distinguishing them from the future generations who will only 'see' the preserved portion.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativedative of place (locative: 'in the wilderness')→ sphere or referenceἔρημος (dat. ἐρήμῳ): 'wilderness'; the place of the manna-provision; the same word as vv. 1, 3, 10, 14.
ὡςwhentemporal conjunction (here: 'when')→ discourse linkage or contrastὡς: here temporal, 'when / as'; introduces the time of the deliverance — when YHWH brought them out of Egypt.
ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωverb of the temporal clause→ constative aorist (the completed Exodus deliverance)ἐξάγω (aor. ἐξήγαγεν): 'lead/bring out'; the Exodus-verb, as in vv. 3, 6; the manna-memorial is bound to the deliverance from Egypt.
ὑμᾶςyouAccusativedirect object of ἐξήγαγεν→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the people brought out of Egypt.
κύριοςthe LORDNominativesubject of ἐξήγαγεν→ participant prominenceκύριος: rendering of יהוה; the agent of the Exodus, as rightly affirmed in v. 6.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive object of ἐκ (with Αἰγύπτου)→ relational specificationγῆ: 'land'; the formula ἐκ γῆς Αἰγύπτου, the deliverance-refrain (cf. vv. 1, 6).
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen.): the land of bondage; the manna-memorial perpetually recalls the Exodus from Egypt.
33
καὶ εἶπεν Μωυσῆς πρὸς Ααρων λαβὲ στάμνον χρυσοῦν ἕνα καὶ ἔμβαλε εἰς αὐτὸν πλῆρες τὸ γομορ τοῦ μαν καὶ ἀποθήσεις αὐτὸ ἐναντίον τοῦ θεοῦ εἰς διατήρησιν εἰς τὰς γενεὰς ὑμῶν
And Moses said to Aaron, 'Take one golden jar, and put into it a full gomor of manna, and you shall lay it up before God for preservation for your generations.'
Moses instructs Aaron to place a full gomor of manna in a golden jar (στάμνον χρυσοῦν) and lay it up 'before God.' The LXX's στάμνος χρυσοῦς is the very phrase Hebrews 9:4 cites among the ark's contents (στάμνος χρυσῆ ἔχουσα τὸ μάννα) — the Greek 'golden' being a Septuagintal plus over the Hebrew, which says only 'a jar.'
Word-by-word analysis· 30 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' instruction to Aaron for the manna-jar.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; Aaron is charged with custody of the memorial jar, fitting his priestly role.
λαβὲtakeAor Act Impv 2 Sg · λαμβάνωmain verb (imperative to Aaron)→ aorist imperative (decisive command to take)λαμβάνω (aor. impv. λαβέ): 'take / receive'; renders לָקַח; the imperative initiates the memorial action; λαβέ retains the irregular acute on the ultima.
στάμνονjarAccusativedirect object of λαβέ→ object specificationστάμνος: 'jar / pot / vessel (for liquids or dry goods)'; renders צִנְצֶנֶת ('jar'); the LXX specifies it as golden (χρυσοῦν), a plus over the Hebrew; Heb 9:4 follows the LXX (στάμνος χρυσῆ ἔχουσα τὸ μάννα) in listing the golden jar of manna among the ark's contents.
χρυσοῦνgoldenAccusativeattributive adjective (modifying στάμνον)→ object specificationχρυσοῦς (acc. χρυσοῦν): 'made of gold / golden'; the contracted form; the gold of the jar is a Septuagintal plus (the Hebrew צִנְצֶנֶת is unqualified); this 'golden' is the basis of Heb 9:4's στάμνος χρυσῆ.
ἕναoneAccusativenumeral adjective (modifying στάμνον: 'one jar')→ measure or countεἷς (acc. masc. ἕνα): 'one'; 'one golden jar'; the numeral functions almost as an indefinite article in this Hebraizing idiom (cf. Hebrew צִנְצֶנֶת אַחַת).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔμβαλεput inAor Act Impv 2 Sg · ἐμβάλλωmain verb (imperative: put the manna in)→ aorist imperative (decisive command to put in)ἐμβάλλω (aor. impv. ἔμβαλε): 'throw in / put in / insert'; the compound ἐν- + βάλλω; 'put into it' the gomor of manna; renders נָתַן / שִׂים.
εἰςintopreposition + accusative (direction: 'into it')→ spatial or relational framingεἰς + accusative: 'into'; the destination of the manna — inside the jar.
αὐτὸνitAccusativeaccusative object of εἰς (the jar)→ participant referenceαὐτός (acc. masc. αὐτόν): 'it'; refers to the masculine στάμνος, the jar.
πλῆρεςfullAccusativeattributive/predicate adjective (modifying τὸ γομορ: 'a full gomor')→ object specificationπλήρης (neut. πλῆρες): 'full / filled'; renders מְלֹא; 'a full gomor of manna' — the exact daily ration (v. 16), now preserved as a memorial measure.
τὸtheAccusativearticle (with γομορ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γομορgomor (measure)Accusativeaccusative of quantity (indeclinable loanword, neuter with article)→ object specificationγομορ: transliteration of עֹמֶר; here neuter τὸ γομορ; the measure of manna placed in the jar — the daily ration as memorial; cf. vv. 16, 18, 22, 32, 36.
τοῦof theGenitivearticle (with μαν)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανmannaGenitivegenitive of content (with γομορ; indeclinable)→ relational specificationμαν: transliteration of מָן; indeclinable, genitive of content ('a gomor of manna'); the preserved substance.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποθήσειςyou shall lay upFut Act Indic 2 Sg · ἀποτίθημιmain verb (imperatival future: 'you shall set it up')→ imperatival future (command to deposit)ἀποτίθημι (fut. ἀποθήσεις): 'put away / lay up / deposit / store'; the future with imperatival force; 'you shall lay it up before God'; cognate with ἀπέθετο in v. 34 (the execution); renders הִנִּיחַ ('set down, deposit').
αὐτὸitAccusativedirect object of ἀποθήσεις (the jar with manna)→ participant referenceαὐτός (acc. neut. αὐτό): 'it'; refers to the manna/jar as a thing to be deposited.
ἐναντίονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐναντίον: 'before / in the presence of'; Hebraism rendering לִפְנֵי; 'before God' = before the divine presence, anticipating the ark/testimony of v. 34; cf. v. 9 (ἐναντίον τοῦ θεοῦ).
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of ἐναντίον→ relational specificationθεός (gen.): 'God'; renders אֱלֹהִים; the jar is laid up 'before God' — in the sanctuary's most sacred space; v. 34 specifies 'before the testimony.'
εἰςforpreposition + accusative (purpose: 'for preservation')→ spatial or relational framingεἰς + accusative: purpose, 'for'; εἰς διατήρησιν ('for preservation / safekeeping').
διατήρησινpreservation / safekeepingAccusativeaccusative object of εἰς (purpose)→ object specificationδιατήρησις: 'preservation / safekeeping / keeping'; from διατηρέω ('keep thoroughly'); the manna is kept permanently incorrupt as a memorial — a miraculous preservation paralleling the Sabbath non-spoilage of v. 24; recurs in v. 34.
εἰςforpreposition + accusative (extent: 'for your generations')→ spatial or relational framingεἰς + accusative: 'for / throughout'; εἰς τὰς γενεάς, as in v. 32.
τὰςtheAccusativearticle (with γενεάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (extent)→ object specificationγενεά (acc. pl.): 'generation'; εἰς τὰς γενεὰς ὑμῶν ('for your generations'), the perpetual-memorial formula of v. 32.
ὑμῶνyourGenitivegenitive of possession (modifying γενεάς)→ relational specificationσύ (gen. pl.): 'your'; the generations of the people.
34
ὃν τρόπον συνέταξεν κύριος τῷ Μωυσῇ καὶ ἀπέθετο Ααρων ἐναντίον τοῦ μαρτυρίου εἰς διατήρησιν
As the LORD commanded Moses, so Aaron laid it up before the testimony for preservation.
The compliance-formula ὃν τρόπον … ('in the manner that / just as') reports Aaron's obedience: he laid up the manna ἐναντίον τοῦ μαρτυρίου ('before the testimony') — the ark of the testimony (proleptically, since it is not yet built), the very location Heb 9:4 presupposes. The phrase 'before the testimony' (τὸ μαρτύριον = עֵדוּת) marks the manna-jar as a sanctuary relic.
Word-by-word analysis· 14 words
ὃνwhichAccusativerelative pronoun (in the idiom ὃν τρόπον: 'in the manner which')→ participant referenceὅς (acc. masc. ὃν): relative; the adverbial accusative idiom ὃν τρόπον ('in which manner / just as') renders כַּאֲשֶׁר; introduces the conformity of action to command.
τρόπονmanner / wayAccusativeadverbial accusative (in the idiom ὃν τρόπον: 'in the manner that')→ object specificationτρόπος (acc. τρόπον): 'manner / way / fashion'; the adverbial accusative ὃν τρόπον ('in the way that / just as'); a common LXX comparative idiom.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of the comparative clause→ constative aorist (the prior command)συντάσσω (aor. συνέταξεν): 'order / command'; renders צִוָּה; the same verb as vv. 16, 24, 32; here of the command given to Moses, now executed by Aaron.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of יהוה; the commander.
τῷthe / toDativearticle (with Μωυσῇ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativedative indirect object (recipient of the command)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the dative form (with article τῷ); Moses, to whom the command was given; cf. the alternate dative Μωυσεῖ in v. 22.
καὶand / soapodotic καί (after the ὃν τρόπον clause: 'so')→ discourse linkage or contrastκαί: apodotic, introducing the main clause after the comparative ὃν τρόπον clause; 'just as … so Aaron laid it up'; a Hebraism.
ἀπέθετοlaid up / depositedAor Mid Indic 3 Sg · ἀποτίθημιmain verb (Aaron's compliance)→ constative aorist middle (the completed depositing)ἀποτίθημι (aor. mid. ἀπέθετο): 'put away / lay up / deposit'; the middle voice ('laid it up for himself / in his charge'); the execution of ἀποθήσεις (v. 33); Aaron carries out the command exactly.
ΑαρωνAaronsubject (indeclinable)→ participant identificationΑαρων: indeclinable; here nominative subject; the priest deposits the manna-jar before the testimony.
ἐναντίονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐναντίον: 'before / in the presence of'; Hebraism rendering לִפְנֵי; cf. vv. 9, 33; here 'before the testimony.'
τοῦtheGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουtestimonyGenitivegenitive object of ἐναντίον→ relational specificationμαρτύριον (gen. μαρτυρίου): 'testimony / witness'; renders עֵדוּת; 'the testimony' denotes the tablets of the covenant and, by extension, the ark of the testimony (ἡ κιβωτὸς τοῦ μαρτυρίου) in which / before which they were kept — proleptic here, since the ark is built later; Heb 9:4 lists the golden jar of manna among the ark's contents, drawing directly on this verse.
εἰςforpreposition + accusative (purpose: 'for preservation')→ spatial or relational framingεἰς + accusative: purpose, 'for'; εἰς διατήρησιν, as in v. 33.
διατήρησινpreservation / safekeepingAccusativeaccusative object of εἰς (purpose)→ object specificationδιατήρησις: 'preservation / safekeeping'; the manna is kept incorrupt as a perpetual memorial; the repeated εἰς διατήρησιν (vv. 33, 34) frames the deposit as enduring witness.
35
οἱ δὲ υἱοὶ Ισραηλ ἔφαγον τὸ μαν ἔτη τεσσαράκοντα ἕως ἦλθον εἰς γῆν οἰκουμένην τὸ μαν ἐφάγοσαν ἕως παρεγένοντο εἰς μέρος τῆς Φοινίκης
And the sons of Israel ate the manna forty years, until they came into an inhabited land; they ate the manna until they arrived at the border of Phoenicia.
An editorial summary leaping ahead to the end of the wilderness era: Israel ate the manna forty years until reaching inhabited land. The verse is doubled (ἔφαγον … ἐφάγοσαν), the second clause specifying 'the border of Phoenicia' — the LXX's rendering of the edge of Canaan (cf. Josh 5:12, where the manna ceases); a retrospective composed from the vantage of the settled land.
Word-by-word analysis· 23 words
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / nownarrative continuative (post-positive)→ discourse linkage or contrastδέ: introduces the summarizing aside on the manna's duration.
υἱοὶsonsNominativesubject of ἔφαγον→ participant prominenceυἱός (nom. pl.): 'sons'; οἱ υἱοὶ Ισραηλ as subject.
ΙσραηλIsraelgenitive in relationship (indeclinable)→ participant identificationΙσραηλ: indeclinable.
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (the eating of the manna)→ constative aorist (the whole forty-year period viewed as a unit)ἐσθίω (aor. ἔφαγον): 'eat'; the suppletive aorist; the constative aorist sums up the entire forty years of manna-eating as a single completed span.
τὸtheAccusativearticle (with μαν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανmannaAccusativedirect object of ἔφαγον (indeclinable, neuter with article)→ object specificationμαν: transliteration of מָן; indeclinable, here accusative object with the neuter article τὸ μαν; the manna eaten throughout the wilderness years.
ἔτηyearsAccusativeaccusative of duration (extent of time: 'forty years')→ object specificationἔτος (acc. pl. ἔτη): 'year'; the accusative of duration; 'forty years,' the conventional span of the wilderness wandering (cf. Num 14:33–34; Deut 8:2–4, where God's feeding by manna is theologized).
τεσσαράκονταfortynumeral (modifying ἔτη; indeclinable)→ measure or countτεσσαράκοντα: 'forty'; indeclinable; the forty years of wilderness wandering; the manna sustained Israel for the entire generation.
ἕωςuntiltemporal conjunction (introducing the terminus)→ discourse linkage or contrastἕως: 'until'; introduces the temporal limit of the manna-eating — until arrival in inhabited land.
ἦλθονthey cameAor Act Indic 3 Pl · ἔρχομαιverb of the temporal clause (terminus)→ constative aorist (the arrival)ἔρχομαι (aor. ἦλθον): 'come'; here the classical aorist form (contrast ἤλθοσαν, v. 1); 'until they came into an inhabited land' — the terminus of the manna; cf. Josh 5:12.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of motion).
γῆνlandAccusativeaccusative object of εἰς (destination)→ object specificationγῆ (acc. γῆν): 'land'; the inhabited land — Canaan — the goal of the journey; the manna ceased once agricultural food was available.
οἰκουμένηνinhabitedPres Mid/Pass Ptc Acc Sg Fem · οἰκέωattributive participle (modifying γῆν: 'inhabited land')→ present passive participle (being-inhabited / settled land)οἰκέω (pres. pass. ptc. οἰκουμένην): 'inhabit / dwell in'; the passive participle 'being inhabited'; γῆ οἰκουμένη ('settled/inhabited land') contrasts with the ἔρημος; the substantivized ἡ οἰκουμένη later becomes the standard term for 'the inhabited world' (Luke 2:1; Acts 17:6).
τὸtheAccusativearticle (with μαν, in the parallel clause)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανmannaAccusativedirect object of ἐφάγοσαν (indeclinable)→ object specificationμαν: transliteration of מָן; indeclinable; the object of the repeated eating-clause, the verse restating the duration for emphasis (a Hebraizing parallelism).
ἐφάγοσανthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (parallel restatement of the eating)→ constative aorist (the whole period of eating)ἐσθίω (aor. ἐφάγοσαν): 'eat'; the form with the LXX -οσαν ending (cf. ἤλθοσαν, v. 1; the same verb appears as ἔφαγον earlier in this verse); the doubled clause ('they ate … they ate') is a Hebraizing parallelism reinforcing the long duration.
ἕωςuntiltemporal conjunction (introducing the second terminus)→ discourse linkage or contrastἕως: 'until'; introduces the geographical terminus of the second clause.
παρεγένοντοthey arrivedAor Mid Indic 3 Pl · παραγίνομαιverb of the second temporal clause (terminus)→ constative aorist (the arrival)παραγίνομαι (aor. παρεγένοντο): 'arrive / come / be present'; renders בּוֹא; 'until they arrived at the border of Phoenicia'; the deponent verb of arrival marks the end-point of the manna-era.
εἰςto / atpreposition + accusative (goal: 'to the border')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal: 'to the border').
μέροςpart / borderAccusativeaccusative object of εἰς (destination)→ object specificationμέρος: 'part / portion / region / border'; here 'the region/border of Phoenicia'; renders קְצֵה ('edge / border') of the Hebrew 'border of the land of Canaan' (the LXX substituting Phoenicia for Canaan).
τῆςof theGenitivearticle (with Φοινίκης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦοινίκηςPhoeniciaGenitivegenitive (with μέρος: 'the border of Phoenicia')→ relational specificationΦοινίκη (gen. Φοινίκης): 'Phoenicia'; the LXX renders the Hebrew 'border of the land of Canaan' (קְצֵה אֶרֶץ כְּנָעַן) by reference to Phoenicia — a translational updating of the geography to the Hellenistic-era name for the Canaanite coastal region; declined as a normal first-declension noun (unlike the indeclinable place-names of v. 1).
36
τὸ δὲ γομορ τὸ δέκατον τῶν τριῶν μέτρων ἦν
Now the gomor was a tenth of the three measures.
A closing editorial gloss defines the gomor for readers unfamiliar with the measure: it is 'a tenth of the three measures' — i.e. a tenth of an ephah (the Hebrew states עֲשִׂרִית הָאֵיפָה). The note functions as a metrological footnote, the kind of explanatory colophon the LXX occasionally supplies; it closes the chapter on a practical, quantifying note.
Word-by-word analysis· 9 words
τὸtheNominativearticle (with γομορ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnownarrative continuative (post-positive, introducing the gloss)→ discourse linkage or contrastδέ: here introducing the explanatory metrological note that closes the chapter.
γομορgomor (measure)Nominativesubject of ἦν (indeclinable loanword, neuter with article)→ participant prominenceγομορ: transliteration of עֹמֶר; here neuter τὸ γομορ as subject; the measure defined for the reader; the same loanword as vv. 16, 18, 22, 32, 33.
τὸtheNominativearticle (with δέκατον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δέκατονtenthNominativepredicate (substantivized ordinal: 'a tenth')→ participant prominenceδέκατος (neut. δέκατον): 'tenth'; τὸ δέκατον ('the tenth part'); the gomor equals a tenth of an ephah; renders עֲשִׂרִית ('a tenth').
τῶνof theGenitivearticle (with μέτρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
τριῶνthreeGenitivenumeral (modifying μέτρων: 'three measures')→ relational specificationτρεῖς (gen. τριῶν): 'three'; 'the three measures' is the LXX's way of glossing the ephah (which in rabbinic reckoning comprised three se'ahs); the gomor is a tenth of this — the LXX renders the Hebrew 'a tenth of the ephah' by reference to 'the three measures.'
μέτρωνmeasuresGenitivegenitive (with τὸ δέκατον: 'a tenth of the measures')→ relational specificationμέτρον (gen. pl. μέτρων): 'measure'; the gomor is a tenth of 'the three measures' (= an ephah); μέτρον is the generic measure-word (cf. the σάτα/measures of Matt 13:33); the metrological gloss closes the chapter.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (of the metrological definition)→ descriptive imperfect (stating the equivalence)εἰμί (impf. ἦν): 'be'; the imperfect copula of the explanatory equivalence ('the gomor was a tenth of the three measures'); the past tense reflects the editorial vantage glossing an archaic measure for later readers.