1
τοῦ δὲ μηνὸς τοῦ τρίτου τῆς ἐξόδου τῶν υἱῶν Ισραηλ ἐκ γῆς Αἰγύπτου τῇ ἡμέρᾳ ταύτῃ ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινα
Now in the third month of the exodus of the sons of Israel from the land of Egypt, on this day they came into the wilderness of Sinai.
The fronted genitive-of-time τοῦ δὲ μηνὸς τοῦ τρίτου opens a major new section of Exodus; δέ marks the transition from the wilderness travels (chs. 15–18) to the Sinai pericope (chs. 19–40). The dating 'in the third month … on this day' fixes the arrival with calendrical precision, preparing for the three-day consecration that follows.
Word-by-word analysis· 22 words
τοῦtheGenitivearticle (with μηνός, genitive of time)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive particle; here a major sectional marker turning from the wilderness journey to the Sinai theophany, introducing the dated setting of the new pericope.
μηνὸςmonthGenitivegenitive of time (within which: 'in the … month')→ relational specificationμήν: 'month / new-moon'; renders Hebrew חֹדֶשׁ; the genitive of time situates the arrival within the third lunar month after the departure; later Jewish tradition links this month to the giving of the Law and to Pentecost.
τοῦtheGenitivearticle (with τρίτου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτουthirdGenitiveattributive ordinal adjective (modifying μηνός)→ relational specificationτρίτος: 'third'; ordinal renders שְׁלִישִׁי; 'the third month' counts from the Exodus departure (Nisan), placing the Sinai arrival roughly seven weeks out — the chronological seed of the later Feast of Weeks/Pentecost association.
τῆςtheGenitivearticle (with ἐξόδου)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξόδουexodus / departureGenitivegenitive (defining the reckoning-point of the month: 'of the exodus')→ relational specificationἔξοδος: 'going-out / departure / exodus'; renders the verbal idea of יְצִיאָה (cf. צֵאת); the noun that gives the book its Greek title (Ἔξοδος) here names the departure from Egypt as the calendrical epoch from which time is counted.
τῶνtheGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (subjective: 'the sons of Israel's' exodus)→ relational specificationυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people; here in the genitive defining whose exodus is in view.
ΙσραηλIsraelgenitive of relationship (indeclinable proper noun: 'of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here the people are 'the sons of Israel', the nation descended from the patriarch Jacob/Israel.
ἐκfrom / out ofpreposition + genitive (source/origin of the exodus)→ spatial or relational framingἐκ: 'out of / from'; renders מִן; the prepositional phrase ἐκ γῆς Αἰγύπτου ('out of the land of Egypt') is the fixed exodus-formula marking the place of bondage left behind.
γῆςlandGenitivegenitive object of ἐκ (source)→ relational specificationγῆ: 'land / earth'; renders אֶרֶץ; in the exodus-formula ἐκ γῆς Αἰγύπτου it designates Egypt as the territory of slavery.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς: 'land of Egypt')→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; the land of bondage now definitively behind Israel as they reach the mountain of covenant.
τῇtheDativearticle (with ἡμέρᾳ, dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (point at which: 'on this day')→ sphere or referenceἡμέρα: 'day'; the dative of time τῇ ἡμέρᾳ ταύτῃ renders בַּיּוֹם הַזֶּה; the demonstrative gives the date an emphatic, almost liturgical precision — 'on this very day' they arrived.
ταύτῃthisDativedemonstrative adjective (modifying ἡμέρᾳ)→ participant reference or interestοὗτος: 'this'; the demonstrative ταύτῃ specifies the day of arrival; the Hebrew בַּיּוֹם הַזֶּה (lit. 'on this day') is sometimes read as 'on the very day' of the new-moon, fueling the seven-weeks-to-Sinai chronology.
ἤλθοσανthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb (narrative arrival)→ constative aorist (completed arrival at Sinai)ἔρχομαι: 'come / go'; the form ἤλθοσαν is a Hellenistic third-plural aorist with the -οσαν ending (for classical ἦλθον), characteristic of the Greek Pentateuch; it renders Hebrew בָּאוּ ('they came') and marks the decisive arrival at the mountain of God.
εἰςintopreposition + accusative (direction/goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction/goal).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwilderness / desertAccusativeaccusative object of εἰς (goal of motion)→ object specificationἔρημος: 'wilderness / desert'; renders מִדְבָּר; the substantivized adjective names the uninhabited region of Sinai as the place of encounter — significantly, the covenant is given not in a land but in the desert, between Egypt and Canaan.
τοῦtheGenitivearticle (with Σινα)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaigenitive of relationship (indeclinable place-name: 'of Sinai')→ participant identificationΣινα: transliteration of Hebrew סִינַי; indeclinable in the LXX; names both the wilderness and the mountain of the theophany; 'the wilderness of Sinai' (ἡ ἔρημος τοῦ Σινα) is the stage for the whole covenant pericope.
2
καὶ ἐξῆραν ἐκ Ραφιδιν καὶ ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινα καὶ παρενέβαλεν ἐκεῖ Ισραηλ κατέναντι τοῦ ὄρους
And they set out from Rephidim and came into the wilderness of Sinai, and Israel encamped there opposite the mountain.
v. 2 repeats and specifies v. 1's arrival, supplying the departure-point (Rephidim, the last station, ch. 17) and the encampment. The repeated ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινα forms a resumptive bracket typical of Hebrew itinerary-style; the singular παρενέβαλεν with the collective subject Ισραηλ presents the nation as a single encamped body before the mountain.
Word-by-word analysis· 18 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆρανthey set out / departedAor Act Indic 3 Pl · ἐξαίρωmain verb (itinerary: breaking camp)→ constative aorist (completed departure from Rephidim)ἐξαίρω: lit. 'lift up / remove'; in itinerary contexts intransitively 'break camp / set out' (the tent-pegs are pulled up); the standard LXX rendering of נָסַע ('pull up, journey on') in the wilderness travel-notices (cf. Num 33).
ἐκfrompreposition + genitive (point of departure)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (point of departure).
ΡαφιδινRephidimgenitive object of ἐκ (indeclinable place-name: source of journey)→ participant identificationΡαφιδιν: transliteration of Hebrew רְפִידִים; indeclinable in the LXX; the last encampment before Sinai (Exod 17:1), site of the water-from-the-rock and the battle with Amalek; from here Israel moves to the mountain.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤλθοσανthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb (resumptive arrival, repeating v. 1)→ constative aorist (completed arrival)ἔρχομαι: the Hellenistic -οσαν aorist ἤλθοσαν repeats v. 1, forming the resumptive itinerary-bracket typical of the wilderness travel-style; the repetition reinforces that the journey-stage is now complete.
εἰςintopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (goal)→ object specificationἔρημος: 'wilderness'; renders מִדְבָּר; the repeated phrase 'the wilderness of Sinai' fixes the locale of the entire covenant narrative.
τοῦtheGenitivearticle (with Σινα)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaigenitive of relationship (indeclinable place-name)→ participant identificationΣινα: transliteration of סִינַי; indeclinable; see v. 1.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρενέβαλενencamped / pitched campAor Act Indic 3 Sg · παρεμβάλλωmain verb (singular with collective subject Ισραηλ)→ constative aorist (settled encampment)παρεμβάλλω: 'encamp / draw up in array'; renders חָנָה ('pitch camp'); the singular verb with the collective Ισραηλ treats the nation as one body; the cognate noun παρεμβολή ('camp') recurs at vv. 16–17. The encampment 'opposite the mountain' sets the spatial frame for the theophany.
ἐκεῖthereadverb of place (locative)→ adverbial qualificationἐκεῖ: 'there'; renders שָׁם; locates the encampment in the wilderness of Sinai just named.
ΙσραηλIsraelsubject (indeclinable, collective singular with παρενέβαλεν)→ participant identificationΙσραηλ: indeclinable; here the bare national name (not 'sons of Israel') functions as collective subject; the singular agreement personifies the nation as a single encamped entity before the mountain of God.
κατέναντιopposite / facingimproper preposition + genitive (position: 'over against')→ spatial or relational framingκατέναντι: 'opposite / over against / facing'; renders נֶגֶד; the camp lies directly facing the mountain, establishing the vertical drama of the chapter — people below, the LORD descending above.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of κατέναντι→ relational specificationὄρος: 'mountain'; renders הַר; 'the mountain' (the article is anaphoric/well-known) is Sinai/Horeb, the mountain of God (cf. 3:1); it dominates the chapter as the locus of the divine descent.
3
καὶ Μωυσῆς ἀνέβη εἰς τὸ ὄρος τοῦ θεοῦ καὶ ἐκάλεσεν αὐτὸν ὁ θεὸς ἐκ τοῦ ὄρους λέγων τάδε ἐρεῖς τῷ οἴκῳ Ιακωβ καὶ ἀναγγελεῖς τοῖς υἱοῖς Ισραηλ
And Moses went up to the mountain of God, and God called to him out of the mountain, saying, 'Thus you shall say to the house of Jacob and announce to the sons of Israel:'
v. 3 establishes the mediation pattern: Moses goes up, and God calls from the mountain. The messenger-formula τάδε ἐρεῖς ('thus you shall say') with the parallel pair τῷ οἴκῳ Ιακωβ // τοῖς υἱοῖς Ισραηλ is a synonymous Hebraic parallelism naming the addressee of the divine speech that follows in vv. 4–6.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: transliteration of מֹשֶׁה; declined as a first/third-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν); the covenant mediator who alone ascends the mountain.
ἀνέβηwent up / ascendedAor Act Indic 3 Sg · ἀναβαίνωmain verb (Moses' ascent)→ constative aorist (completed ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the verb of upward movement governs the whole chapter (ascents and descents of Moses, vv. 3, 14, 20, 24–25); 'going up to the mountain of God' marks Moses' privileged access to the divine presence.
εἰςto / up topreposition + accusative (goal of ascent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal)→ object specificationὄρος: 'mountain'; here qualified as τὸ ὄρος τοῦ θεοῦ ('the mountain of God'), the title given Horeb/Sinai at 3:1 and 18:5; the genitive marks it as the LORD's own sacred mountain.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession (the mountain belonging to God)→ relational specificationθεός: 'God'; renders אֱלֹהִים; the phrase τὸ ὄρος τοῦ θεοῦ designates Sinai as the sacred mountain where God has revealed himself (cf. 3:1); here the genitive is possessive/qualitative.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (divine summons)→ constative aorist (single act of calling)καλέω: 'call / summon'; renders קָרָא; God's calling 'out of the mountain' echoes the call from the burning bush (3:4) — the same God who first commissioned Moses now addresses him at the same mountain.
αὐτὸνhimAccusativedirect object of ἐκάλεσεν (= Moses)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκάλεσεν (= Moses).
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἐκάλεσεν→ participant prominenceθεός: 'God'; renders אֱלֹהִים; here the subject of the call; the alternation between ὁ θεός (vv. 3, 17, 19) and κύριος (vv. 9–11, 20–24) reflects the underlying Hebrew alternation of אֱלֹהִים and יהוה.
ἐκout ofpreposition + genitive (source of the voice)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source of the voice).
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἐκ (source: 'out of the mountain')→ relational specificationὄρος: God calls ἐκ τοῦ ὄρους ('out of the mountain'), the locus of his hidden presence; the voice-from-the-mountain motif anticipates the theophanic voice of vv. 18–19.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (speech-introducing, redundant λέγων)→ imperfective participle (Hebraistic לֵאמֹר-equivalent introducing direct speech)λέγω (pres. ptc.): the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), a fixed marker introducing direct discourse; idiomatic and effectively untranslated in smooth English.
τάδεthus / these thingsAccusativedemonstrative pronoun (object of ἐρεῖς: content to be spoken)→ participant referenceὅδε, ἥδε, τόδε: 'this / these'; τάδε ἐρεῖς ('thus you shall say') renders כֹּה תֹאמַר, a commissioning-formula directing the precise words Moses must relay; τάδε (acc. pl. neut.) points forward to vv. 4–6.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγω (εἶπον/ἐρῶ)main verb (commissioning future as command)→ imperatival future (volitive: 'you are to say')λέγω / ἐρῶ: the future ἐρεῖς functions imperativally (as does the parallel ἀναγγελεῖς), rendering the Hebrew imperfect of command תֹאמַר; the LORD specifies the exact message Moses must deliver to the people.
τῷtheDativearticle (with οἴκῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκῳhouse / householdDativeindirect object of ἐρεῖς (addressee)→ sphere or referenceοἶκος: 'house / household / family-line'; renders בַּיִת; 'the house of Jacob' (ὁ οἶκος Ιακωβ) is a designation of Israel as the patriarch's descendants, here in synonymous parallelism with 'the sons of Israel'.
ΙακωβJacobgenitive of relationship (indeclinable: 'house of Jacob')→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable in the LXX; the patriarch whose other name is Israel — hence the parallel οἶκος Ιακωβ // υἱοὶ Ισραηλ designates the same people under both of the patriarch's names.
καὶandcoordinate conjunction (joining parallel commissioning verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναγγελεῖςyou shall announceFut Act Indic 2 Sg · ἀναγγέλλωmain verb (parallel imperatival future to ἐρεῖς)→ imperatival future (volitive: 'you are to announce')ἀναγγέλλω: 'announce / report / declare'; renders נָגַד (Hiphil) / וְתַגֵּיד; the compound ἀνα- adds a sense of bringing-back/up a report; in synonymous parallelism with ἐρεῖς it intensifies the commission to proclaim the divine word fully to the people.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of ἀναγγελεῖς (parallel to τῷ οἴκῳ Ιακωβ)→ sphere or referenceυἱός: 'son'; τοῖς υἱοῖς Ισραηλ renders לִבְנֵי יִשְׂרָאֵל; the standard designation of the covenant people, here the second member of the synonymous parallelism.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable transliteration of יִשְׂרָאֵל; see v. 1.
4
αὐτοὶ ἑωράκατε ὅσα πεποίηκα τοῖς Αἰγυπτίοις καὶ ἀνέλαβον ὑμᾶς ὡσεὶ ἐπὶ πτερύγων ἀετῶν καὶ προσηγαγόμην ὑμᾶς πρὸς ἐμαυτόν
'You yourselves have seen what I did to the Egyptians, and I took you up as on eagles' wings and brought you to myself.'
v. 4 is the historical prologue typical of ancient covenant-form: the suzerain recites his prior acts of deliverance as the ground for the relationship. The emphatic αὐτοί ('you yourselves') and the perfect ἑωράκατε ('you have seen, and the effect abides') appeal to Israel's own experience; the eagle's-wings image (ὡσεὶ ἐπὶ πτερύγων ἀετῶν) frames the rescue as both powerful and tender, culminating in προσηγαγόμην ὑμᾶς πρὸς ἐμαυτόν ('I brought you to myself').
Word-by-word analysis· 18 words
αὐτοὶyou yourselvesNominativeintensive pronoun (emphatic subject of ἑωράκατε)→ participant referenceαὐτός: here intensive, 'you yourselves'; the emphatic nominative renders the Hebrew independent pronoun אַתֶּם and stresses that the addressees are eyewitnesses of the Exodus deeds — the appeal is to their own direct experience.
ἑωράκατεyou have seenPerf Act Indic 2 Pl · ὁράωmain verb (perfect of abiding experience)→ resultative perfect (past seeing whose effect — knowledge — abides)ὁράω: 'see / perceive'; the perfect ἑωράκατε ('you have seen and still know') renders רְאִיתֶם; the perfect aspect stresses that the memory of the Exodus deeds remains a present, binding reality for the covenant addressees.
ὅσαwhat / all thatAccusativerelative pronoun (object of πεποίηκα; whole clause object of ἑωράκατε)→ participant referenceὅσος: 'as much/many as / whatever'; the relative ὅσα ('all that') renders אֲשֶׁר / כָּל־אֲשֶׁר; it gathers up the totality of the divine acts against Egypt — plagues, sea-deliverance, and provision — as the object of Israel's seeing.
πεποίηκαI have donePerf Act Indic 1 Sg · ποιέωverb of relative clause (divine first-person retrospect)→ resultative perfect (completed deeds with abiding consequence)ποιέω: 'do / make'; the perfect πεποίηκα ('I have done') renders עָשִׂיתִי; the first-person perfect places YHWH as direct agent of the Exodus acts and underlines their continuing significance as the basis of the covenant claim.
τοῖςtheDativearticle (with Αἰγυπτίοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίοιςEgyptiansDativedative (disadvantage: 'what I did to the Egyptians')→ sphere or referenceΑἰγύπτιος: 'Egyptian'; gentilic adjective used substantively; the dative of disadvantage marks the Egyptians as the recipients of YHWH's judicial acts — the plagues and the destruction at the sea.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέλαβονI took up / bore upAor Act Indic 1 Sg · ἀναλαμβάνωmain verb (divine rescue-action)→ constative aorist (the completed act of bearing Israel up)ἀναλαμβάνω: 'take up / lift up / carry'; renders נָשָׂא ('bear, carry'); the compound ἀνα- ('up') suits the eagle-image: God lifted Israel up as an eagle bears its young; the same verb is later used of being 'taken up' (e.g. Elijah, 4 Kgdms 2:11).
ὑμᾶςyouAccusativedirect object of ἀνέλαβον→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνέλαβον.
ὡσεὶas / as it werecomparative particle (introducing the eagle-simile)→ discourse linkage or contrastὡσεί: 'as / as if / like'; renders כְּ / כַּאֲשֶׁר; the simile-marker introduces the eagle's-wings image, softening the comparison ('as it were, on eagles' wings') and signalling figurative language for the divine rescue.
ἐπὶon / uponpreposition + genitive (position: 'upon the wings')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (position: 'upon the wings').
πτερύγωνwingsGenitivegenitive object of ἐπί (the wings on which Israel is borne)→ relational specificationπτέρυξ: 'wing'; renders כָּנָף; the image ἐπὶ πτερύγων ἀετῶν ('on eagles' wings') depicts the eagle bearing its young aloft (cf. Deut 32:11); the metaphor of protective, elevating carriage becomes a standard biblical figure for divine refuge (cf. Ps 90[91]:4).
ἀετῶνof eaglesGenitivegenitive of relationship (modifying πτερύγων: 'eagles' wings')→ relational specificationἀετός: 'eagle / vulture (large bird of prey)'; renders נֶשֶׁר; the eagle's strength and its reputed care for its young (Deut 32:11) make it the apt figure for YHWH's powerful yet tender rescue of Israel from Egypt.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσηγαγόμηνI brought to myselfAor Mid Indic 1 Sg · προσάγωmain verb (middle: action for the subject's own benefit)→ constative aorist middle (God brought Israel near for his own purpose)προσάγω: 'bring near / bring to'; renders the Hiphil of בּוֹא / קָרַב; the middle voice προσηγαγόμην ('I brought [you] to myself') stresses that YHWH drew Israel near for his own sake — the verb has cultic overtones (προσάγω is used of bringing offerings near), hinting that election is for worship and nearness to God.
ὑμᾶςyouAccusativedirect object of προσηγαγόμην→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προσηγαγόμην.
πρὸςtopreposition + accusative (goal: 'to myself')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal: 'to myself').
ἐμαυτόνmyselfAccusativereflexive pronoun (object of πρός: goal of the bringing-near)→ participant referenceἐμαυτοῦ: 'myself'; the reflexive πρὸς ἐμαυτόν ('to myself') renders אֵלָי; it makes the goal of the Exodus explicit — not merely freedom from Egypt but relationship with God; deliverance terminates in divine fellowship, the premise of the covenant offer that follows.
5
καὶ νῦν ἐὰν ἀκοῇ ἀκούσητε τῆς ἐμῆς φωνῆς καὶ φυλάξητε τὴν διαθήκην μου ἔσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν ἐμὴ γάρ ἐστιν πᾶσα ἡ γῆ
'And now, if you indeed listen to my voice and keep my covenant, you shall be to me a people for my own possession out of all the nations; for all the earth is mine.'
καὶ νῦν ('and now') marks the transition from historical prologue (v. 4) to covenant stipulation. The protasis is a doubled condition (obey + keep covenant) introduced by ἐάν + subjunctive; the cognate-dative ἀκοῇ ἀκούσητε is an emphatic Hebraism. The apodosis ἔσεσθέ μοι λαὸς περιούσιος is a landmark text (cf. Deut 7:6; Titus 2:14). The grounding γάρ-clause ('for all the earth is mine') sets Israel's election against YHWH's universal lordship.
Word-by-word analysis· 27 words
καὶandcoordinate conjunction (with νῦν, transitional)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (logical transition: 'and now')→ adverbial qualificationνῦν: 'now'; καὶ νῦν renders וְעַתָּה, a formulaic hinge in OT speeches turning from rehearsed grounds to present demand; here it pivots from the Exodus prologue (v. 4) to the covenant stipulation.
ἐὰνifconditional conjunction (introducing protasis + subjunctive)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive (ἀκούσητε … φυλάξητε) it forms a future-more-vivid condition rendering אִם; the conditionality is real and weighty — Israel's status as God's own people hinges on obedience.
ἀκοῇwith hearing / indeedDativecognate dative (Hebraism: rendering infinitive absolute)→ sphere or referenceἀκοή: 'hearing'; the cognate dative ἀκοῇ ἀκούσητε ('if hearing you hear' = 'if you indeed obey') renders the Hebrew infinitive-absolute construction שָׁמוֹעַ תִּשְׁמְעוּ; the dativus cognatus intensifies the verb, expressing emphatic, wholehearted obedience (cf. the same device at 11:1 ἐκβαλεῖ … ἐκβολῇ).
ἀκούσητεyou hear / obeyAor Act Subj 2 Pl · ἀκούωverb of protasis (subjunctive with ἐάν)→ ingressive-effective aorist subjunctive (in conditional: 'if you obey')ἀκούω: 'hear / listen / obey'; renders שָׁמַע; in covenant contexts 'hearing the voice' of God means obedience, not mere audition (cf. the Shema, Deut 6:4); the aorist subjunctive frames the obedience as the condition to be met.
τῆςtheGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐμῆςmyGenitivepossessive adjective (attributive, modifying φωνῆς)→ relational specificationἐμός: 'my / mine'; the possessive τῆς ἐμῆς φωνῆς ('my voice') renders בְּקֹלִי; the fronted/marked possessive stresses that it is specifically YHWH's voice that must be obeyed.
φωνῆςvoiceGenitivegenitive object of ἀκούω (the thing/person heard)→ relational specificationφωνή: 'voice / sound'; renders קוֹל; ἀκούω + genitive ('hear the voice of') denotes heeding; the same word φωνή reappears in the theophany (vv. 16, 19) where God answers ἐν φωνῇ — a thematic link between obeying the voice and the audible divine presence.
καὶandcoordinate conjunction (joining the two protasis verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξητεyou keep / guardAor Act Subj 2 Pl · φυλάσσωsecond verb of protasis (subjunctive with ἐάν)→ effective aorist subjunctive (in conditional: 'if you keep')φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the standard LXX verb for keeping covenant and commandments; paired with ἀκούω it defines covenant fidelity as both hearing and safeguarding what is heard.
τὴνtheAccusativearticle (with διαθήκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of φυλάξητε→ object specificationδιαθήκη: 'covenant / disposition / testament'; renders בְּרִית; the LXX's choice of διαθήκη (a unilateral 'disposition') rather than συνθήκη (a bilateral 'compact') stresses that the covenant is YHWH's sovereign gift to keep, not a negotiated treaty between equals; the term is foundational for NT covenant theology (cf. Heb 8–9).
μουmyGenitivegenitive of possession (modifying διαθήκην)→ relational specificationἐγώ (gen.): the possessive μου ('my covenant') renders בְּרִיתִי; YHWH is the covenant's owner and giver — Israel keeps a covenant that originates wholly from God.
ἔσεσθέyou shall beFut Mid Indic 2 Pl · εἰμίmain verb of apodosis (covenant promise)→ predictive future (consequent promise contingent on the protasis)εἰμί (fut.): 'be'; the future ἔσεσθε ('you shall be') renders וִהְיִיתֶם; it states the covenant consequence — conditional election — and echoes the covenant-formula 'I will be your God and you shall be my people'; the same future ἔσεσθε opens v. 6 (royal priesthood).
μοιto me / for meDativedative of possession/advantage ('to me a people')→ participant reference or interestἐγώ (dat.): the dative μοι ('to/for me') renders לִי; it expresses possession and relationship — Israel will belong to YHWH as his own; the dative is repeated at v. 6 (ἔσεσθέ μοι), binding the two promise-clauses together.
λαὸςa peopleNominativepredicate nominative (with ἔσεσθε)→ participant prominenceλαός: 'people'; the LXX term for Israel as covenant community (rendering עַם), distinct from ἔθνη ('the nations / Gentiles'); here λαός is the predicate of the covenant promise — Israel becomes uniquely YHWH's people.
περιούσιοςtreasured / for [his] own possessionNominativepredicate adjective (modifying λαός: 'a people of [his] possession')→ participant prominenceπεριούσιος: 'specially possessed / treasured'; a LXX coinage (from περιουσία, 'abundance / property') rendering סְגֻלָּה ('valued personal property, treasure'); it designates Israel as YHWH's personal treasure-possession; the phrase λαὸς περιούσιος recurs at Deut 7:6; 14:2; 26:18 and is taken up at Titus 2:14 (λαὸν περιούσιον) — a landmark NT cross-reference.
ἀπὸfrom / out ofpreposition + genitive (separation/distinction: 'out of all the nations')→ spatial or relational framingἀπό: 'from / out of'; renders מִן; here the partitive-separative sense — Israel is chosen out of (and so distinguished from) all the peoples of the earth.
πάντωνallGenitivegenitive attributive (modifying ἐθνῶν)→ relational specificationπᾶς: 'all / every'; πάντων τῶν ἐθνῶν ('all the nations') universalizes the contrast — Israel's election is set against the whole gentile world, the premise of the γάρ-clause that follows.
τῶνtheGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnations / peoplesGenitivegenitive object of ἀπό (the nations from which Israel is set apart)→ relational specificationἔθνος: 'nation / people'; plural τὰ ἔθνη renders הָעַמִּים / הַגּוֹיִם; in LXX usage τὰ ἔθνη commonly means 'the Gentiles' as distinct from ὁ λαός (Israel); the contrast λαός / ἔθνη here marks Israel's distinctive election — though note ἔθνος is applied positively to Israel itself at v. 6 (ἔθνος ἅγιον).
ἐμὴmineNominativepredicate possessive adjective (fronted for emphasis: 'mine is …')→ participant prominenceἐμός: 'mine'; the fronted predicate ἐμή ('mine') renders לִי (emphatic); the marked word-order stresses YHWH's universal ownership — precisely because all the earth belongs to him, his choice of Israel from among the nations is a free, sovereign act.
γάρforcausal conjunction (post-positive, grounding the election)→ discourse linkage or contrastγάρ: 'for / because'; post-positive; introduces the theological ground of Israel's election — YHWH's universal lordship over all the earth means his selection of one people is wholly gracious, not born of need.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (predicating ownership of the earth)→ stative present (timeless fact of divine ownership)εἰμί: 'be'; the present copula in ἐμὴ … ἐστιν πᾶσα ἡ γῆ states a timeless reality — the whole earth belongs to YHWH; this universalism grounds and qualifies the particular election of Israel.
πᾶσαall / the wholeNominativeattributive adjective (modifying ἡ γῆ: 'all the earth')→ participant prominenceπᾶς: 'all / whole'; πᾶσα ἡ γῆ ('all the earth') renders כָּל־הָאָרֶץ; the totality-claim universalizes YHWH's sovereignty as the backdrop to Israel's particular calling.
ἡtheNominativearticle (with γῆ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆearth / landNominativesubject of ἐστιν→ participant prominenceγῆ: 'earth / land'; renders אֶרֶץ; here 'all the earth' in the universal sense — the whole created world is YHWH's; the affirmation safeguards Israel's election from any notion that YHWH is merely a national or territorial deity.
6
ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον ταῦτα τὰ ῥήματα ἐρεῖς τοῖς υἱοῖς Ισραηλ
'But you shall be to me a royal priesthood and a holy nation.' These are the words you shall speak to the sons of Israel.
The emphatic ὑμεῖς δέ ('but you, for your part') heightens the contrast between Israel and the nations of v. 5. The two predicates βασίλειον ἱεράτευμα ('royal priesthood') and ἔθνος ἅγιον ('holy nation') are the landmark phrases quoted verbatim at 1 Pet 2:9. The closing rubric ταῦτα τὰ ῥήματα ἐρεῖς ('these are the words you shall speak') closes the inclusio with v. 3 (τάδε ἐρεῖς), framing vv. 4–6 as the commissioned divine message.
Word-by-word analysis· 16 words
ὑμεῖςyouNominativeemphatic subject pronoun (contrastive: 'but you')→ participant referenceσύ (pl. ὑμεῖς): the emphatic nominative ὑμεῖς renders the independent pronoun אַתֶּם; with δέ it sharply contrasts Israel ('you, for your part') with πάντα τὰ ἔθνη of v. 5 — out of all the nations, you are to be uniquely God's.
δὲbut / andadversative/contrastive particle (post-positive)→ discourse linkage or contrastδέ: post-positive; here mildly adversative/contrastive, marking Israel's distinct status over against the nations just mentioned.
ἔσεσθέyou shall beFut Mid Indic 2 Pl · εἰμίmain verb (covenant promise, repeating v. 5)→ predictive future (covenant consequence)εἰμί (fut.): the repeated ἔσεσθέ μοι (v. 5, v. 6) binds the two promise-clauses; renders וִהְיִיתֶם / תִּהְיוּ; the future of covenant destiny — what Israel will become if it keeps the covenant.
μοιto meDativedative of possession/advantage ('to me')→ participant reference or interestἐγώ (dat.): μοι ('to/for me') renders לִי; repeats the relational dative of v. 5 — Israel's priesthood and holiness exist for and toward YHWH.
βασίλειονroyal / a kingdomNominativepredicate (attributive adjective or noun with ἱεράτευμα: 'royal priesthood')→ participant prominenceβασίλειος: 'royal / kingly'; substantivally 'palace / kingdom'; renders the construct מַמְלֶכֶת ('kingdom of'); the LXX βασίλειον ἱεράτευμα may be read attributively ('a royal priesthood', so 1 Pet 2:9) or as two nouns ('a kingdom, a priesthood'); the Hebrew מַמְלֶכֶת כֹּהֲנִים means 'a kingdom of priests'.
ἱεράτευμαpriesthood / body of priestsNominativepredicate nominative (with βασίλειον)→ participant prominenceἱεράτευμα: 'priesthood / priestly body'; a rare term (virtually a LXX coinage) rendering כֹּהֲנִים ('priests'); it denotes the collective priestly character of the whole people — Israel as a corporate priesthood mediating between God and the nations; quoted at 1 Pet 2:9 (βασίλειον ἱεράτευμα) and echoed in the priestly imagery of Rev 1:6; 5:10.
καὶandcoordinate conjunction (joining the two predicates)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθνοςnationNominativepredicate nominative (with ἅγιον)→ participant prominenceἔθνος: 'nation / people'; renders גּוֹי; strikingly, the same word used of the gentile 'nations' (v. 5 τῶν ἐθνῶν) is here applied positively to Israel — ἔθνος ἅγιον ('a holy nation'); the holiness, not mere nationhood, distinguishes Israel; quoted at 1 Pet 2:9.
ἅγιονholyNominativeattributive adjective (modifying ἔθνος: 'a holy nation')→ participant prominenceἅγιος: 'holy / set apart'; renders קָדוֹשׁ; holiness is separation-for-God; the 'holy nation' is consecrated to YHWH and so must reflect his character — the basis of the holiness legislation of Leviticus ('be holy, for I am holy', Lev 11:44; 19:2).
ταῦταtheseNominativedemonstrative adjective (modifying τὰ ῥήματα, fronted as topic)→ participant prominenceοὗτος: 'this / these'; ταῦτα τὰ ῥήματα ('these words') gathers up the divine speech of vv. 4–6 as the precise message Moses must relay; it closes the commissioning frame opened at v. 3.
τὰtheNominativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwords / sayingsNominativesubject/topic of the rubric ('these are the words')→ participant prominenceῥῆμα: 'word / saying / matter'; renders דָּבָר; in LXX ῥῆμα often translates דָּבָר with the nuance of an authoritative spoken word; here ταῦτα τὰ ῥήματα designates the covenant proposal as the divine words Moses is to deliver verbatim.
ἐρεῖςyou shall speakFut Act Indic 2 Sg · λέγω (ἐρῶ)main verb (commissioning future as command)→ imperatival future (volitive: 'you are to speak')λέγω / ἐρῶ: the future ἐρεῖς repeats the commissioning verb of v. 3 (τάδε ἐρεῖς), forming an inclusio around the divine speech; rendering the Hebrew imperfect of command, it directs Moses to deliver these very words to Israel.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of ἐρεῖς (the addressees)→ sphere or referenceυἱός: 'son'; τοῖς υἱοῖς Ισραηλ renders לִבְנֵי יִשְׂרָאֵל; the recipients of the covenant proposal.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable transliteration of יִשְׂרָאֵל; see v. 1.
7
ἦλθεν δὲ Μωυσῆς καὶ ἐκάλεσεν τοὺς πρεσβυτέρους τοῦ λαοῦ καὶ παρέθηκεν αὐτοῖς πάντας τοὺς λόγους τούτους οὓς συνέταξεν αὐτῷ ὁ θεός
And Moses came and summoned the elders of the people, and set before them all these words which God had commanded him.
v. 7 narrates Moses' faithful discharge of the commission of vv. 3–6: he descends, convenes the elders as representatives of the people, and 'sets before them' (παρέθηκεν) the divine words. The relative clause οὓς συνέταξεν αὐτῷ ὁ θεός ('which God had ordained for him') stresses exact transmission — Moses adds nothing of his own.
Word-by-word analysis· 21 words
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (Moses' return/descent)→ constative aorist (completed coming)ἔρχομαι: 'come / go'; the aorist ἦλθεν marks Moses' return from the mountain to the people; implicit descent answering the ascent of v. 3.
δὲand / nownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; here a simple narrative connective advancing from divine speech to Moses' execution of it.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see v. 3; the covenant mediator faithfully relaying the divine word.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενsummoned / calledAor Act Indic 3 Sg · καλέωmain verb (convening the elders)→ constative aorist (act of summoning)καλέω: 'call / summon'; renders קָרָא; Moses convenes the elders as representative leaders through whom the covenant proposal is mediated to the whole people.
τοὺςtheAccusativearticle (with πρεσβυτέρους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρουςeldersAccusativedirect object of ἐκάλεσεν→ object specificationπρεσβύτερος: 'elder / older man'; renders זְקֵנִים; the elders are the traditional representative leadership of Israel (cf. 3:16; 18:12); through them Moses addresses the whole people, a pattern of mediated covenant-communication.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (partitive/possessive: 'elders of the people')→ relational specificationλαός: 'people'; renders עַם; the elders 'of the people' represent the covenant community as a whole.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρέθηκενset before / laid outAor Act Indic 3 Sg · παρατίθημιmain verb (presenting the words)→ constative aorist (act of setting forth)παρατίθημι: 'set before / place beside / present'; renders שִׂים / נָתַן לִפְנֵי; the idiom of 'setting words before' people (cf. 21:1 παραθήσεις … τὰ δικαιώματα) presents the divine message like a meal laid out — fully and accessibly placed before the hearers for their response.
αὐτοῖςto them / before themDativedative (indirect object / 'before them')→ participant reference or interestαὐτός (dat. pl.): 'to/before them'; the elders, here recipients of the words Moses sets forth.
πάνταςallAccusativeattributive adjective (modifying λόγους: 'all the words')→ object specificationπᾶς: 'all / every'; πάντας τοὺς λόγους ('all the words') stresses the completeness of Moses' transmission — nothing of the divine message is withheld.
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of παρέθηκεν→ object specificationλόγος: 'word / saying / matter'; renders דְּבָרִים; here synonymous with τὰ ῥήματα (v. 6) — the covenant proposal Moses sets before the elders.
τούτουςtheseAccusativedemonstrative adjective (modifying λόγους)→ object specificationοὗτος: 'this / these'; τούτους points back to the divine words of vv. 4–6.
οὓςwhichAccusativerelative pronoun (object of συνέταξεν, antecedent λόγους)→ participant referenceὅς: relative pronoun; introduces the clause specifying that these words are precisely what God ordained — underlining exact transmission.
συνέταξενhad commanded / ordainedAor Act Indic 3 Sg · συντάσσωverb of relative clause (divine commissioning)→ constative aorist (the prior divine ordaining)συντάσσω: 'order together / command / appoint'; renders צִוָּה ('command'); a favorite LXX-Exodus verb for divine instruction (cf. 'as the LORD commanded Moses', καθὰ συνέταξεν κύριος); the aorist (here functioning as a pluperfect) refers to the prior commission of vv. 3–6.
αὐτῷhimDativedative (indirect object of συνέταξεν: 'commanded to him')→ participant reference or interestαὐτός (dat. sg.): 'to him' = Moses, the recipient of the divine command.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of συνέταξεν→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the divine author of the commissioned words, guaranteeing their authority as Moses relays them.
8
ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν πάντα ὅσα εἶπεν ὁ θεός ποιήσομεν καὶ ἀκουσόμεθα ἀνήνεγκεν δὲ Μωυσῆς τοὺς λόγους τοῦ λαοῦ πρὸς τὸν θεόν
And all the people answered with one accord and said, 'All that God has said we will do and we will obey.' And Moses brought up the words of the people to God.
v. 8 records the people's unanimous ratification: ὁμοθυμαδόν ('with one accord') stresses corporate unity. The assent πάντα ὅσα εἶπεν ὁ θεός, ποιήσομεν ('all that God has said, we will do') anticipates the formal covenant-cutting of 24:3, 7 (where 'we will do and we will hear/obey' recurs). Moses then 'brings up' (ἀνήνεγκεν) the people's response to God, completing the mediation-cycle (people ⇄ God via Moses).
Word-by-word analysis· 26 words
ἀπεκρίθηansweredAor Pass(dep) Indic 3 Sg · ἀποκρίνομαιmain verb (singular with collective subject πᾶς ὁ λαός)→ constative aorist (single corporate response)ἀποκρίνομαι: 'answer / reply'; the aorist passive-deponent ἀπεκρίθη (LXX-preferred over middle ἀπεκρίνατο) renders עָנָה; the singular verb with the collective 'all the people' presents the response as one unified voice.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective, advancing to the people's reply.
πᾶςallNominativeattributive adjective (modifying ὁ λαός: 'all the people')→ participant prominenceπᾶς: 'all / whole'; πᾶς ὁ λαός ('all the people') emphasises the totality of the assent — the entire nation, not merely the elders, ratifies the covenant proposal.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἀπεκρίθη→ participant prominenceλαός: 'people'; renders עַם; the covenant community responding as a corporate whole.
ὁμοθυμαδὸνwith one accord / unanimouslyadverb of manner (modifying ἀπεκρίθη)→ clausal contributionὁμοθυμαδόν: 'with one accord / unanimously / together'; renders יַחְדָּו ('together'); the adverb stresses the unity and spontaneity of the people's assent; the word famously recurs in Acts (1:14; 2:46) of the early church's unity — here it marks Israel's united covenant response.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (introducing the people's direct speech)→ constative aorist (single speech-act)λέγω: 'say'; the form εἶπαν is the Hellenistic first-aorist third-plural (for classical εἶπον), common in the LXX; introduces the people's verbatim covenant assent.
πάνταallAccusativesubstantival adjective (object of ποιήσομεν: 'all things')→ object specificationπᾶς: 'all / everything'; πάντα ὅσα ('all that whatever') is an emphatic totality-formula — the people pledge to do the whole of what God commands without reservation.
ὅσαwhatever / that whichAccusativerelative pronoun (object of εἶπεν; clause object of ποιήσομεν)→ participant referenceὅσος: 'as much as / whatever'; renders אֲשֶׁר / כֹּל אֲשֶׁר; gathers up the entire content of the divine words as the object of the people's pledged obedience.
εἶπενsaid / has saidAor Act Indic 3 Sg · λέγωverb of relative clause (the divine word now ratified)→ constative aorist (the completed divine speech)λέγω: 'say'; the aorist εἶπεν refers to the covenant proposal God has spoken (vv. 4–6); the people commit to obey precisely what God has said.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἶπεν→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the divine speaker whose words the people pledge to obey.
ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb of direct speech (covenant pledge)→ volitive/predictive future (commitment of obedience)ποιέω: 'do / make'; renders נַעֲשֶׂה; the people's pledge ποιήσομεν ('we will do') is the heart of the covenant assent; together with ἀκουσόμεθα it anticipates the famous נַעֲשֶׂה וְנִשְׁמָע ('we will do and we will hear') of 24:7.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκουσόμεθαwe will obey / hearkenFut Mid Indic 1 Pl · ἀκούωmain verb of direct speech (parallel pledge to ποιήσομεν)→ volitive/predictive future (commitment to obey)ἀκούω (fut. mid. ἀκουσόμεθα): 'hear / hearken / obey'; renders נִשְׁמָע; the future middle is the regular LXX future of ἀκούω; paired with ποιήσομεν it pledges both obedience and attentive hearing — the LXX order ('do … and hear') matches MT of 24:7.
ἀνήνεγκενbrought up / reportedAor Act Indic 3 Sg · ἀναφέρωmain verb (Moses relaying the response upward)→ constative aorist (completed act of reporting)ἀναφέρω: 'bring up / carry up / offer'; renders הֵשִׁיב / הֶעֱלָה; the compound ἀνα- ('up') suits the upward movement — Moses 'brings up' the people's words to God on the mountain, completing the mediation-cycle; the verb also has sacrificial overtones ('offer up'), subtly framing the people's assent as a kind of offering.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; advances from the people's assent to Moses' report back to God.
ΜωυσῆςMosesNominativesubject of ἀνήνεγκεν→ participant prominenceΜωυσῆς: the mediator now conveying the people's words upward, mirroring his earlier conveyance of God's words downward (v. 7).
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of ἀνήνεγκεν→ object specificationλόγος: 'word'; here 'the words of the people' — their assent — which Moses carries back to God, balancing 'the words' of God he had set before them (v. 7).
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (subjective/possessive: 'the people's words')→ relational specificationλαός: 'people'; the genitive marks the assent as the people's own response now relayed to God.
πρὸςtopreposition + accusative (goal/direction of report)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal/direction of report).
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (recipient of the report)→ object specificationθεός: 'God'; renders אֱלֹהִים / הָאֱלֹהִים; the recipient of Moses' upward report, completing the round-trip of covenant communication.
9
εἶπεν δὲ κύριος πρὸς Μωυσῆν ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ καὶ σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα ἀνήγγειλεν δὲ Μωυσῆς τὰ ῥήματα τοῦ λαοῦ πρὸς κύριον
And the LORD said to Moses, 'Behold, I am coming to you in a pillar of cloud, that the people may hear me speaking to you and may believe you forever.' And Moses reported the words of the people to the LORD.
The standard speech-formula introduces YHWH's announcement of his manner of coming: ἐν στύλῳ νεφέλης ('in a pillar of cloud'), the visible guidance-presence of the Exodus (13:21). The double purpose-clause (ἵνα ἀκούσῃ … καὶ … πιστεύσωσιν) gives the theophany its rationale — the people's overhearing authenticates Moses' mediatorial authority 'forever'. The verse closes with a near-repetition of v. 8b (Moses reporting), framing the speech.
Word-by-word analysis· 36 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single divine speech-act)λέγω: 'say'; the aorist εἶπεν in the formula εἶπεν δὲ κύριος πρὸς Μωυσῆν introduces a new unit of direct YHWH-speech (cf. 11:1).
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; advances the narrative to YHWH's reply.
κύριοςLORDNominativesubject (Tetragrammaton)→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject marks this as unmediated YHWH-speech; the shift from ὁ θεός (vv. 3–8) to κύριος here reflects the Hebrew alternation אֱלֹהִים / יהוה.
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 (addressee of speech)→ object specificationΜωυσῆς (acc. Μωυσῆν): see v. 3; the directional object of πρός.
ἰδοὺbeholdpresentative particle (attention-marker)→ discourse linkage or contrastἰδού: 'behold / look'; renders הִנֵּה; a deictic attention-marker introducing a significant announcement; here it heralds YHWH's self-manifestation in the cloud.
ἐγὼINominativeemphatic subject pronoun (with παραγίνομαι)→ participant referenceἐγώ: the emphatic first-person pronoun stresses YHWH's personal coming — it is the LORD himself, not an intermediary, who will appear in the cloud.
παραγίνομαιI am coming / I comePres Mid Indic 1 Sg · παραγίνομαιmain verb (futuristic present of imminent advent)→ futuristic present (announced coming presented as already underway)παραγίνομαι: 'come / arrive / be present'; renders בּוֹא; the present tense in a future sense (futuristic present) underscores the certainty and imminence of the divine advent; the verb's nuance 'come to be present alongside' fits the purpose of authenticating Moses before the people.
πρὸςtopreposition + accusative (goal of coming)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of coming).
σὲyouAccusativeaccusative object of πρός (= Moses)→ participant referenceσύ (acc. σέ): 'you'; YHWH comes specifically to Moses, the locus of the mediated encounter.
ἐνinpreposition + dative (manner/mode of coming)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/mode of coming).
στύλῳpillar / columnDativedative object of ἐν (mode of manifestation: 'in a pillar')→ sphere or referenceστῦλος: 'pillar / column'; renders עַמּוּד; the 'pillar of cloud' (στῦλος νεφέλης) is the visible form of YHWH's guiding presence throughout the Exodus (13:21–22; 14:19, 24); here it is the mode of his theophanic coming to Moses.
νεφέληςof cloudGenitivegenitive of material/content (modifying στύλῳ: 'pillar of cloud')→ relational specificationνεφέλη: 'cloud'; renders עָנָן; the cloud both reveals and veils the divine presence; it reappears in the theophany (v. 16, νεφέλη γνοφώδης) and overshadows the tent (40:34–38); the cloud is the characteristic medium of YHWH's accompanying glory.
ἵναthat / so thatpurpose conjunction (introducing double purpose-clause)→ discourse linkage or contrastἵνα: 'in order that'; with subjunctive (ἀκούσῃ … πιστεύσωσιν) introduces the twofold purpose of the cloud-theophany — that the people may hear and may believe.
ἀκούσῃmay hearAor Act Subj 3 Sg · ἀκούωverb of purpose clause (subjunctive with ἵνα)→ ingressive aorist subjunctive (purposed hearing)ἀκούω: 'hear'; the aorist subjunctive in the purpose clause; the people's overhearing of God speaking with Moses is meant to authenticate Moses' mediatorial role — they will know his words are God's.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἀκούσῃ→ participant prominenceλαός: 'people'; renders עַם; the covenant community whose faith in Moses the theophany is designed to secure.
λαλοῦντόςspeakingPres Act Ptc Gen Masc Sg · λαλέωgenitive-absolute-style participle (with μου: 'me speaking') / genitive object of ἀκούω→ imperfective participle (ongoing speech overheard)λαλέω: 'speak'; the present participle λαλοῦντός (with genitive μου, the thing/person heard) expresses ongoing speech — the people will hear YHWH in the act of speaking with Moses; ἀκούω + genitive of person/participle = perceive someone in the act.
μουof me / meGenitivegenitive (subject of the participle / object of ἀκούω: 'me speaking')→ relational specificationἐγώ (gen.): 'of me'; the genitive with λαλοῦντος forms 'me speaking'; the people overhear YHWH himself in conversation with Moses.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
σὲyouAccusativeaccusative object of πρός (= Moses)→ participant referenceσύ (acc.): the addressee of the divine speech the people overhear.
καὶandcoordinate conjunction (joining second purpose verb)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σοὶyou / in youDativedative object of πιστεύσωσιν ('believe you / trust in you')→ participant reference or interestσύ (dat. σοί): 'you'; πιστεύω + dative = 'believe / trust (someone)'; the object of the people's confidence is Moses — the theophany secures their lasting trust in him as God's authenticated spokesman.
πιστεύσωσινmay believe / trustAor Act Subj 3 Pl · πιστεύωsecond verb of purpose clause (subjunctive with ἵνα)→ ingressive aorist subjunctive (come to abiding trust)πιστεύω: 'believe / trust / have faith in'; renders הֶאֱמִין; the people's enduring trust in Moses (πιστεύσωσιν … εἰς τὸν αἰῶνα) is the goal of the audible theophany; the verb is foundational for biblical faith-language (cf. Gen 15:6 of Abraham).
εἰςto / forpreposition + accusative (extent of time: 'forever')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (extent of time: 'forever').
τὸνtheAccusativearticle (with αἰῶνα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰῶναage / foreverAccusativeaccusative of extent (idiom: εἰς τὸν αἰῶνα = 'forever')→ object specificationαἰών: 'age / eternity'; the idiom εἰς τὸν αἰῶνα ('forever / for all time') renders לְעוֹלָם; it stresses the permanence of the people's trust in Moses' mediation — the theophany establishes his authority enduringly.
ἀνήγγειλενreported / declaredAor Act Indic 3 Sg · ἀναγγέλλωmain verb (Moses relaying the people's words back)→ constative aorist (completed report)ἀναγγέλλω: 'report / announce / declare'; renders הִגִּיד / הֵשִׁיב; near-synonymous with ἀνήνεγκεν of v. 8b; the verse closes by repeating Moses' upward report of the people's words to the LORD, framing the divine speech within the mediation-cycle.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; advances to Moses' renewed report.
ΜωυσῆςMosesNominativesubject of ἀνήγγειλεν→ participant prominenceΜωυσῆς: the mediator conveying the people's response to the LORD.
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἀνήγγειλεν→ object specificationῥῆμα: 'word / saying'; renders דְּבָרִים; here the people's words of assent (v. 8) now relayed to the LORD.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (subjective/possessive: 'the people's words')→ relational specificationλαός: 'people'; the assent belongs to the people and is carried up by Moses.
πρὸςtopreposition + accusative (goal of report)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of report).
κύριονLORDAccusativeaccusative object of πρός (Tetragrammaton, recipient of report)→ object specificationκύριος (acc. κύριον): rendering of the Tetragrammaton יהוה; the recipient of Moses' report; the verse begins (κύριος speaks) and ends (Moses reports πρὸς κύριον) with the divine name, framing the speech.
10
εἶπεν δὲ κύριος πρὸς Μωυσῆν καταβὰς διαμάρτυραι τῷ λαῷ καὶ ἅγνισον αὐτοὺς σήμερον καὶ αὔριον καὶ πλυνάτωσαν τὰ ἱμάτια
And the LORD said to Moses, 'Go down and solemnly charge the people, and consecrate them today and tomorrow, and let them wash their garments.'
A fresh speech-formula opens the consecration commands (vv. 10–13). The aorist participle καταβάς ('having gone down') is attendant-circumstance to the imperative διαμάρτυραι. A chain of imperatives (διαμάρτυραι, ἅγνισον, πλυνάτωσαν) orders the two-day preparation — solemn charge, ritual consecration, and the washing of garments — for the divine descent.
Word-by-word analysis· 19 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single speech-act)λέγω: 'say'; the formula opens a new divine speech-unit, the consecration commands.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective.
κύριοςLORDNominativesubject (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the consecration commands.
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 (addressee)→ object specificationΜωυσῆς (acc.): see v. 3.
καταβὰςhaving gone downAor Act Ptc Nom Masc Sg · καταβαίνωcircumstantial participle (attendant circumstance to διαμάρτυραι)→ antecedent/coincident aorist participle (go down and …)καταβαίνω: 'go down / descend'; renders יָרַד; the antithesis of ἀναβαίνω (v. 3); the aorist participle καταβάς ('having descended / go down and') is the standard idiom coordinating a movement with the following imperative — 'go down and charge'; descent/ascent language structures the chapter.
διαμάρτυραιsolemnly charge / testifyAor Mid Impv 2 Sg · διαμαρτύρομαιmain verb (divine imperative to Moses)→ ingressive aorist imperative (issue a solemn charge)διαμαρτύρομαι: 'solemnly charge / testify / warn earnestly'; renders הֵעִיד / הִתְרָה; the intensive δια- conveys urgent, witnessed warning; the cognate perfect διαμεμαρτύρησαι recurs at v. 23 — Moses cites this very charge back to God; the term denotes binding, formal admonition with legal weight.
τῷtheDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative (indirect object of διαμάρτυραι: 'charge the people')→ sphere or referenceλαός: 'people'; renders עַם; the recipients of the solemn charge and consecration.
καὶandcoordinate conjunction (joining imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἅγνισονconsecrate / purifyAor Act Impv 2 Sg · ἁγνίζωmain verb (second imperative)→ ingressive aorist imperative (effect their consecration)ἁγνίζω: 'purify / consecrate / make ceremonially clean'; renders קִדֵּשׁ (Piel, 'sanctify'); near-synonym of ἁγιάζω (used at v. 14, 23); the ritual purification prepares the people to approach the holy presence of God without being destroyed by it.
αὐτοὺςthemAccusativedirect object of ἅγνισον (= the people)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἅγνισον (= the people).
σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; together with αὔριον it sets a two-day consecration period preceding the third-day theophany (v. 11).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὔριονtomorrowadverb of time→ clausal contributionαὔριον: 'tomorrow'; renders מָחָר; 'today and tomorrow' marks the two days of preparation; the third day (v. 11) is the climactic day of descent.
καὶandcoordinate conjunction (joining the third imperative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πλυνάτωσανlet them washAor Act Impv 3 Pl · πλύνωmain verb (third-person imperative directed to the people)→ ingressive aorist imperative (perform the washing)πλύνω: 'wash / launder (clothing)'; renders כִּבֵּס; distinct from λούω ('wash the body'); the washing of garments is an outward sign of consecration (cf. Lev 11:25; 15:5); the third-person imperative directs the action to the whole people.
τὰtheAccusativearticle (with ἱμάτια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarments / clothesAccusativedirect object of πλυνάτωσαν→ object specificationἱμάτιον: 'garment / cloak / clothing'; renders שִׂמְלָה / בֶּגֶד; the laundering of garments is a recurring ritual-purity action symbolising readiness to enter the divine presence; the command is fulfilled at v. 14 (ἔπλυναν τὰ ἱμάτια).
11
καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται κύριος ἐπὶ τὸ ὄρος τὸ Σινα ἐναντίον παντὸς τοῦ λαοῦ
'And let them be ready for the third day; for on the third day the LORD will come down upon Mount Sinai before all the people.'
The command continues with the third-person imperative ἔστωσαν ἕτοιμοι ('let them be ready'). The γάρ-clause gives the reason: on the third day YHWH will descend on the mountain ἐναντίον παντὸς τοῦ λαοῦ ('in the sight of all the people') — a public, visible theophany. The verse fixes the temporal climax toward which the consecration aims.
Word-by-word analysis· 24 words
καὶandcoordinate conjunction (continuing the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστωσανlet them bePres Act Impv 3 Pl · εἰμίmain verb (third-person imperative of state)→ durative present imperative (be and remain ready)εἰμί (impv. ἔστωσαν): 'let them be'; the third-person present imperative commands an ongoing state of readiness; renders וְהָיוּ נְכֹנִים; the people are to maintain preparedness through the consecration period.
ἕτοιμοιready / preparedNominativepredicate adjective (with ἔστωσαν)→ participant prominenceἕτοιμος: 'ready / prepared'; renders נָכוֹן; the predicate of the readiness-command; the same word recurs at v. 15 (γίνεσθε ἕτοιμοι) as Moses relays it to the people.
εἰςforpreposition + accusative (goal/purpose: 'for the third day')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (goal/purpose: 'for the third day').
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativeaccusative object of εἰς (goal-time)→ object specificationἡμέρα: 'day'; the third day is the appointed climax of the consecration sequence.
τὴνtheAccusativearticle (with τρίτην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτηνthirdAccusativeattributive ordinal adjective (modifying ἡμέραν)→ object specificationτρίτος: 'third'; renders שְׁלִישִׁי; 'the third day' is the day of the descent and theophany (fulfilled v. 16); the three-day motif (cf. the journey of 3:18; later the resurrection typology) marks decisive divine action.
τῇtheDativearticle (with ἡμέρᾳ, dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal conjunction (post-positive, grounding the readiness-command)→ discourse linkage or contrastγάρ: 'for'; post-positive; introduces the reason readiness is required — the LORD's imminent descent.
ἡμέρᾳdayDativedative of time (point at which: 'on the third day')→ sphere or referenceἡμέρα: 'day'; the dative of time τῇ ἡμέρᾳ τῇ τρίτῃ ('on the third day') pinpoints when the descent occurs.
τῇtheDativearticle (with τρίτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτῃthirdDativeattributive ordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceτρίτος: 'third'; the repetition 'the third day … on the third day' emphasises the appointed time of the theophany.
καταβήσεταιwill come down / descendFut Mid Indic 3 Sg · καταβαίνωmain verb (predictive announcement of the descent)→ predictive future (certain divine act)καταβαίνω: 'come down / descend'; renders יֵרֵד; the divine descent (καταβήσεται κύριος) is the central event of the theophany, fulfilled at v. 18 (διὰ τὸ καταβεβηκέναι … τὸν θεόν) and v. 20 (κατέβη κύριος); YHWH himself descends onto the mountain.
κύριοςLORDNominativesubject of καταβήσεται (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; YHWH himself is the subject of the descent — the theophany is his personal coming.
ἐπὶuponpreposition + accusative (goal of descent: 'upon the mountain')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (goal of descent: 'upon the mountain').
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (the place of descent)→ object specificationὄρος: 'mountain'; the goal of YHWH's descent; the article-plus-name construction τὸ ὄρος τὸ Σινα ('the mountain, [namely] Sinai') is a Hebraizing apposition (הַר סִינַי).
τὸtheAccusativearticle (in apposition, with Σινα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiappositional place-name (indeclinable: 'the mountain, Sinai')→ participant identificationΣινα: indeclinable transliteration of סִינַי; the article τό before the indeclinable name reflects the Hebrew apposition הַר סִינַי, here Grecized as τὸ ὄρος τὸ Σινα.
ἐναντίονbefore / in the sight ofimproper preposition + genitive (in the presence of)→ spatial or relational framingἐναντίον: 'before / in the presence of / in the sight of'; renders לְעֵינֵי ('before the eyes of'); the descent is public and visible — ἐναντίον παντὸς τοῦ λαοῦ ('in the sight of all the people') stresses that the whole nation witnesses the theophany, grounding the corporate covenant experience.
παντὸςallGenitiveattributive adjective (modifying λαοῦ)→ relational specificationπᾶς: 'all / whole'; παντὸς τοῦ λαοῦ ('all the people') underscores the public, communal character of the theophany — no one is excluded as witness.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive object of ἐναντίον→ relational specificationλαός: 'people'; renders עַם; the whole covenant community as witnesses of the descent.
12
καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ λέγων προσέχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος καὶ θιγεῖν τι αὐτοῦ πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει
'And you shall set bounds for the people round about, saying, "Take heed to yourselves not to go up into the mountain nor to touch any part of it; everyone who touches the mountain shall surely die."'
The imperatival future ἀφοριεῖς ('you shall set apart/fence') commands the marking of a protective boundary κύκλῳ ('round about'). The embedded warning (προσέχετε ἑαυτοῖς … 'take heed') prohibits ascending or even touching the mountain. The death-sentence is expressed by the cognate-dative Hebraism θανάτῳ τελευτήσει ('he shall surely die'), calquing the infinitive-absolute מוֹת יוּמָת — the lethal holiness of the divine presence is absolute.
Word-by-word analysis· 24 words
καὶandcoordinate conjunction (continuing the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφοριεῖςyou shall set bounds / mark offFut Act Indic 2 Sg · ἀφορίζωmain verb (imperatival future as command)→ imperatival future (volitive: 'you are to set bounds')ἀφορίζω: 'set apart / mark off / separate'; renders הִגְבִּיל ('set bounds/limits'); the verb that elsewhere means 'separate for holy use' here means to delimit the sacred zone of the mountain; cognate with ἀφόρισαι at v. 23 (Moses cites the command back); the boundary protects the people from the lethal holiness of the descended God.
τὸνtheAccusativearticle (with λαὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἀφοριεῖς ('set bounds for the people')→ object specificationλαός: 'people'; renders עַם; the people are to be fenced off from the mountain — the object of the bounding action.
κύκλῳround about / all aroundDativeadverbial dative (manner/place: 'in a circle, all around')→ sphere or referenceκύκλος (dat. κύκλῳ used adverbially): 'round about / in a circle'; renders סָבִיב; the boundary encircles the mountain, marking off the whole sacred perimeter.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (speech-introducing, Hebraistic λέγων)→ imperfective participle (introducing the boundary-warning)λέγω (pres. ptc.): the participle λέγων renders לֵאמֹר, introducing the words Moses is to speak as he sets the bounds.
προσέχετεtake heed / bewarePres Act Impv 2 Pl · προσέχωmain verb of the embedded warning (imperative to the people)→ durative present imperative (be continually on guard)προσέχω: 'attend to / take heed / beware'; with the reflexive ἑαυτοῖς ('to yourselves') it renders הִשָּׁמְרוּ לָכֶם ('guard yourselves'), a standard prohibition-formula; the present imperative urges continual vigilance against transgressing the boundary.
ἑαυτοῖςyourselvesDativereflexive pronoun (dative with προσέχετε: 'take heed to yourselves')→ participant reference or interestἑαυτοῦ: reflexive pronoun; προσέχετε ἑαυτοῖς ('take heed to yourselves') renders הִשָּׁמְרוּ לָכֶם; the reflexive heightens the personal responsibility of each individual to avoid the mountain.
τοῦof the / toGenitivearticle + articular infinitive (genitive of the prohibited action)→ noun-phrase markingτοῦ + infinitive: the genitive articular infinitive τοῦ ἀναβῆναι ('the going up' = '[not] to go up') expresses the action warned against; a common LXX construction for purpose/content after verbs of caution.
ἀναβῆναιto go upAor Act Inf · ἀναβαίνωarticular infinitive (content of the warning: not to ascend)→ ingressive aorist infinitive (the act of ascending, here forbidden)ἀναβαίνω: 'go up / ascend'; the infinitive names the forbidden act — the people must not ascend the mountain that only Moses (and later Aaron, v. 24) may climb; the holiness of the mountain restricts access.
εἰςinto / ontopreposition + accusative (goal of the forbidden ascent)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of the forbidden ascent).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς→ object specificationὄρος: 'mountain'; the sacred, forbidden zone of the divine descent.
καὶand / norcoordinate conjunction (joining the second forbidden act)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θιγεῖνto touchAor Act Inf · θιγγάνωinfinitive (second content of the warning: not to touch)→ ingressive aorist infinitive (the act of touching, forbidden)θιγγάνω: 'touch / handle'; renders נָגַע; a rarer, more literary verb than ἅπτομαι (used in the next clause), the two together emphasise that not even the slightest contact is permitted; Heb 12:18, 20 echoes this prohibition (ψηλαφωμένῳ ὄρει … κἂν θηρίον θίγῃ τοῦ ὄρους).
τιany / anythingGenitiveindefinite pronoun (partitive object of θιγεῖν: 'touch any part')→ relational specificationτις (neut. τι): 'any(thing)'; the indefinite τι αὐτοῦ ('any part of it') with the partitive genitive intensifies the prohibition — not even a fraction of the mountain may be touched.
αὐτοῦof itGenitivepartitive genitive (with τι: 'any part of it')→ relational specificationαὐτός (gen.): 'of it' = of the mountain; partitive genitive specifying what may not be touched.
πᾶςeveryoneNominativesubstantival adjective (subject of τελευτήσει, with participle)→ participant prominenceπᾶς: 'everyone / all'; πᾶς ὁ ἁψάμενος ('everyone who touches') is a casuistic legal formula (כֹּל הַנֹּגֵעַ) introducing the death-penalty clause; the universality leaves no exception.
ὁthe (one)Nominativearticle (substantivizing the participle ἁψάμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁψάμενοςwho touches / having touchedAor Mid Ptc Nom Masc Sg · ἅπτομαιsubstantival participle (subject: 'the one who touches')→ ingressive aorist participle (the act of touching)ἅπτομαι: 'touch / take hold of'; renders נָגַע; the middle ἅπτομαι (+ genitive τοῦ ὄρους) is the standard verb for contact; the substantival participle defines the offender whose touch incurs death — the mountain has become so charged with divine holiness that contact is lethal.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἁψάμενος (ἅπτομαι + gen.)→ relational specificationὄρος: 'mountain'; the genitive complements ἅπτομαι ('touch the mountain'); the sacred mountain, deadly to the unauthorized.
θανάτῳwith death / surelyDativecognate dative (Hebraism: rendering infinitive absolute)→ sphere or referenceθάνατος: 'death'; the cognate dative θανάτῳ τελευτήσει ('with death he shall die' = 'he shall surely die') renders the Hebrew infinitive-absolute מוֹת יוּמָת / מוֹת יָמוּת; the dativus cognatus intensifies the verb, expressing the certainty and inevitability of the death-penalty (cf. the same idiom at Gen 2:17 ἀποθανεῖσθε).
τελευτήσειshall dieFut Act Indic 3 Sg · τελευτάωmain verb of the apodosis (death-sentence)→ predictive/legal future (certain consequence)τελευτάω: 'die / come to an end'; renders יוּמָת / יָמוּת; with the cognate dative θανάτῳ it forms the emphatic death-sentence formula; the legal-predictive future declares the inexorable penalty for breaching the holy boundary.
13
οὐχ ἅψεται αὐτοῦ χείρ ἐν γὰρ λίθοις λιθοβοληθήσεται ἢ βολίδι κατατοξευθήσεται ἐάν τε κτῆνος ἐάν τε ἄνθρωπος οὐ ζήσεται ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἀπὸ τοῦ ὄρους ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος
'A hand shall not touch it; for he shall be stoned with stones or shot through with an arrow; whether beast or man, he shall not live. When the thunders and the trumpets and the cloud depart from the mountain, those may go up onto the mountain.'
The warning specifies the mode of execution: the offender is not to be touched by hand (lest the executioners contract the contagious holiness) but stoned or shot from a distance. The universal scope (ἐάν τε κτῆνος ἐάν τε ἄνθρωπος) extends even to animals (echoed in Heb 12:20). The closing temporal clause lifts the ban: only when the theophany-signals (thunders, trumpets, cloud) depart may they ascend — anticipating the events of vv. 16–19.
Word-by-word analysis· 37 words
οὐχnotnegative particle (with ἅψεται)→ discourse linkage or contrastοὐ (οὐχ before rough breathing): the negative of fact; here forbids any hand-contact with the offender.
ἅψεταιshall touchFut Mid Indic 3 Sg · ἅπτομαιmain verb (prohibitive future: 'a hand shall not touch')→ prohibitive future (legal prohibition)ἅπτομαι: 'touch / take hold'; the prohibitive future οὐχ ἅψεται ('shall not touch') forbids contact with the condemned — the offender's contagious holiness/guilt means even the executioners must not lay a hand on him, hence stoning or shooting from a distance.
αὐτοῦhim / itGenitivegenitive object of ἅψεται (ἅπτομαι + gen.: the condemned one)→ relational specificationαὐτός (gen.): 'him'; the genitive object of ἅπτομαι; refers to the offender (or possibly the mountain) who must not be touched by hand.
χείρhandNominativesubject of ἅψεται ('a hand shall touch')→ participant prominenceχείρ: 'hand'; renders יָד; the 'hand' as subject — no human hand is to make contact; the execution must be carried out at a distance to avoid transmitting the lethal holiness.
ἐνwith / bypreposition + dative (instrumental: 'with stones')→ spatial or relational framingἐν + dative: here instrumental ('with / by means of'), a Hebraizing use rendering בְּ; 'with stones he shall be stoned'.
γὰρforcausal conjunction (post-positive, explaining the no-touch rule)→ discourse linkage or contrastγάρ: 'for'; post-positive; introduces the reason no hand may touch — the offender is to be executed by stoning or shooting instead.
λίθοιςstonesDativedative of instrument (with λιθοβοληθήσεται)→ sphere or referenceλίθος: 'stone'; renders אֶבֶן; the instrument of execution; ἐν λίθοις λιθοβοληθήσεται forms a near-cognate emphatic ('with stones he shall be stoned').
λιθοβοληθήσεταιshall be stonedFut Pass Indic 3 Sg · λιθοβολέωmain verb (passive: mode of execution)→ predictive/legal future passive (the prescribed penalty)λιθοβολέω: 'stone / pelt with stones'; renders סָקַל / רָגַם; the passive 'shall be stoned' prescribes the communal execution-method that keeps the executioners at a distance from the holiness-charged offender; stoning is the standard penalty for sacral transgression (cf. Lev 24:16).
ἢordisjunctive conjunction (alternative mode of execution)→ discourse linkage or contrastἤ: 'or'; introduces the alternative execution-method (shooting), parallel to stoning.
βολίδιwith a dart / arrowDativedative of instrument (with κατατοξευθήσεται)→ sphere or referenceβολίς: 'missile / dart / arrow'; renders חֵץ / יָרָה; the projectile by which the offender is shot from a distance — again ensuring no hand-contact; Heb 12:20 alludes to this clause (ἢ βολίδι κατατοξευθήσεται in some witnesses of the LXX text behind it).
κατατοξευθήσεταιshall be shot throughFut Pass Indic 3 Sg · κατατοξεύωmain verb (passive: alternative mode of execution)→ predictive/legal future passive (prescribed penalty)κατατοξεύω: 'shoot down / pierce through with arrows'; renders יָרֹה יִיָּרֶה; the intensive κατα- ('down/through') describes lethal shooting; the second prescribed distance-execution, reinforcing that the holiness-bearing transgressor must not be approached.
ἐάνif / whetherconjunction (with τε, in correlative pair: 'whether … or')→ discourse linkage or contrastἐάν: 'if'; in the correlative construction ἐάν τε … ἐάν τε ('whether … or') it lists the alternatives (beast / man) covered by the penalty.
τεboth / whethercorrelative particle (ἐάν τε … ἐάν τε)→ discourse linkage or contrastτε: enclitic correlative particle; ἐάν τε … ἐάν τε = 'whether … or'; coordinates the two cases (beast and man).
κτῆνοςbeast / animalNominativesubject (first alternative: 'whether a beast')→ participant prominenceκτῆνος: 'beast / animal / livestock'; renders בְּהֵמָה; the inclusion of animals shows the boundary's absoluteness — even a straying beast that touches the mountain incurs death; Heb 12:20 cites this (κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται).
ἐάνif / whetherconjunction (second member of correlative pair)→ discourse linkage or contrastἐάν: see above; introduces the second alternative.
τεor / whethercorrelative particle→ discourse linkage or contrastτε: enclitic correlative; completes 'whether beast or man'.
ἄνθρωποςman / humanNominativesubject (second alternative: 'or a man')→ participant prominenceἄνθρωπος: 'man / human being'; renders אִישׁ; the second member — the penalty applies equally to humans; together with κτῆνος it forms a merism of all living things that might transgress the boundary.
οὐnotnegative particle (with ζήσεται)→ discourse linkage or contrastοὐ: negative of fact; 'he shall not live' — the categorical death-sentence.
ζήσεταιshall liveFut Mid Indic 3 Sg · ζάωmain verb (negated: 'shall not live')→ predictive/legal future (the offender will not survive)ζάω: 'live'; the future middle ζήσεται is the regular LXX future of ζάω; οὐ ζήσεται ('he shall not live') renders לֹא יִחְיֶה — a litotes reinforcing the death-penalty: contact with the holy mountain is incompatible with continued life.
ὅτανwhen / whenevertemporal conjunction (with subjunctive ἀπέλθῃ)→ discourse linkage or contrastὅταν: 'when(ever)'; with the aorist subjunctive ἀπέλθῃ it marks the future point at which the ban is lifted — only after the theophanic signals withdraw.
αἱtheNominativearticle (with φωναί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φωναὶthunders / soundsNominativesubject of ἀπέλθῃ (first of three coordinated subjects)→ participant prominenceφωνή (pl. φωναί): 'voices / sounds / thunders'; renders קֹלוֹת ('thunders', lit. 'voices'); in theophany contexts αἱ φωναί are the thunder-claps (cf. v. 16); their cessation signals the lifting of the boundary-ban.
καὶandcoordinate conjunction (joining subjects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle (with σάλπιγγες)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάλπιγγεςtrumpetsNominativesubject of ἀπέλθῃ (second coordinated subject)→ participant prominenceσάλπιγξ (pl. σάλπιγγες): 'trumpet'; renders שׁוֹפָר / חֲצֹצְרָה; the trumpet-blast is a key theophany-signal (cf. v. 16, 19, φωνὴ τῆς σάλπιγγος); here its sounding marks the period during which the mountain is off-limits.
καὶandcoordinate conjunction (joining subjects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with νεφέλη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληcloudNominativesubject of ἀπέλθῃ (third coordinated subject)→ participant prominenceνεφέλη: 'cloud'; renders עָנָן; the third theophany-signal (cf. v. 9, 16); the singular verb ἀπέλθῃ agrees with the nearest subject (ἡ νεφέλη) by attraction, governing all three; when these signs withdraw, the divine presence has lifted and access is restored.
ἀπέλθῃdeparts / withdrawsAor Act Subj 3 Sg · ἀπέρχομαιverb of temporal clause (subjunctive with ὅταν)→ ingressive aorist subjunctive (the moment of departure)ἀπέρχομαι: 'go away / depart / withdraw'; the singular subjunctive (agreeing with the nearest subject ἡ νεφέλη) governs the three coordinated signals; their departure from the mountain signals the end of the danger-period and permits ascent.
ἀπὸfrompreposition + genitive (source: 'from the mountain')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the mountain').
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἀπό (source of departure)→ relational specificationὄρος: 'mountain'; the locus from which the theophany-signs withdraw, after which access is permitted.
ἐκεῖνοιthose / theyNominativedemonstrative pronoun (subject of ἀναβήσονται)→ participant referenceἐκεῖνος: 'that / those'; the demonstrative ἐκεῖνοι ('those [people]') refers to the people (or the authorized) who may then ascend; the distal demonstrative slightly distances them, as those waiting for the appointed moment.
ἀναβήσονταιshall go upFut Mid Indic 3 Pl · ἀναβαίνωmain verb (permission to ascend once signals depart)→ permissive future (they may go up)ἀναβαίνω: 'go up / ascend'; the future ἀναβήσονται here has permissive force — once the divine presence withdraws, ascent (otherwise lethal, v. 12) becomes possible; the verb frames the whole boundary-regulation in terms of controlled, time-bounded access to the holy.
ἐπὶonto / up topreposition + accusative (goal of permitted ascent)→ spatial or relational framingἐπὶ: meaning 'onto'; here it marks the relation signaled by preposition + accusative (goal of permitted ascent).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (goal)→ object specificationὄρος: 'mountain'; the now-accessible mountain once the theophany has lifted.
14
κατέβη δὲ Μωυσῆς ἐκ τοῦ ὄρους πρὸς τὸν λαὸν καὶ ἡγίασεν αὐτούς καὶ ἔπλυναν τὰ ἱμάτια
And Moses came down from the mountain to the people, and he consecrated them, and they washed their garments.
v. 14 narrates Moses' compliance: he descends (κατέβη, answering καταβάς of v. 10), sanctifies the people (ἡγίασεν, fulfilling ἅγνισον), and they wash their garments (ἔπλυναν, fulfilling πλυνάτωσαν). The terse command-fulfilment style is characteristic of Exodus' obedience-narratives.
Word-by-word analysis· 16 words
κατέβηcame down / descendedAor Act Indic 3 Sg · καταβαίνωmain verb (Moses' descent)→ constative aorist (completed descent)καταβαίνω: 'go down / descend'; renders יָרַד; the aorist κατέβη fulfils the command καταβάς (v. 10); Moses descends to carry out the consecration.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see v. 3.
ἐκfrompreposition + genitive (source of descent)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of descent).
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἐκ (source)→ relational specificationὄρος: 'mountain'; the place from which Moses descends to the people.
πρὸςtopreposition + accusative (goal of descent)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of descent).
τὸνtheAccusativearticle (with λαὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative object of πρός (goal)→ object specificationλαός: 'people'; renders עַם; the people to whom Moses descends to perform the consecration.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡγίασενconsecrated / sanctifiedAor Act Indic 3 Sg · ἁγιάζωmain verb (Moses sanctifying the people)→ constative aorist (completed act of consecration)ἁγιάζω: 'make holy / consecrate / sanctify'; renders קִדֵּשׁ (Piel); fulfils the command ἅγνισον (v. 10, using the near-synonym ἁγνίζω); ἁγιάζω is the more common LXX cult-verb for setting persons/things apart for God; recurs at v. 23 (ἁγίασαι).
αὐτούςthemAccusativedirect object of ἡγίασεν (= the people)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἡγίασεν (= the people).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπλυνανthey washedAor Act Indic 3 Pl · πλύνωmain verb (the people washing their garments)→ constative aorist (completed washing)πλύνω: 'wash / launder'; renders כִּבֵּס; fulfils the command πλυνάτωσαν (v. 10); the people's laundering of garments is the outward sign of their consecration accomplished.
τὰtheAccusativearticle (with ἱμάτια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarmentsAccusativedirect object of ἔπλυναν→ object specificationἱμάτιον: 'garment / cloak'; renders שִׂמְלָה / בֶּגֶד; the washed garments mark ritual readiness for the divine encounter (see v. 10).
15
καὶ εἶπεν τῷ λαῷ γίνεσθε ἕτοιμοι τρεῖς ἡμέρας μὴ προσέλθητε γυναικί
And he said to the people, 'Be ready for three days; do not approach a woman.'
Moses relays the readiness-command (γίνεσθε ἕτοιμοι, echoing ἔστωσαν ἕτοιμοι of v. 11) and adds the abstinence-instruction (μὴ προσέλθητε γυναικί). Sexual abstinence belongs to the consecration for an encounter with the holy (cf. 1 Sam 21:4–5); the prohibition is aimed at the men of the assembly. The 'three days' restates the temporal frame of vv. 10–11.
Word-by-word analysis· 11 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 (Moses addressing the people)→ constative aorist (single speech-act)λέγω: 'say'; the subject (Moses) is carried over from v. 14; introduces the readiness-and-abstinence instruction.
τῷtheDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative (indirect object of εἶπεν: addressee)→ sphere or referenceλαός: 'people'; renders עַם; the addressees of Moses' instruction.
γίνεσθεbe / becomePres Mid Impv 2 Pl · γίνομαιmain verb (imperative of readiness)→ durative present imperative (be and remain ready)γίνομαι (impv. γίνεσθε): 'be / become'; γίνεσθε ἕτοιμοι ('be ready') relays the divine command of v. 11 (ἔστωσαν ἕτοιμοι); the present imperative urges a sustained state of preparation through the three days.
ἕτοιμοιreadyNominativepredicate adjective (with γίνεσθε)→ participant prominenceἕτοιμος: 'ready / prepared'; renders נְכֹנִים; the predicate of the readiness-command; echoes v. 11.
τρεῖςthreeAccusativeattributive numeral (modifying ἡμέρας)→ measure or countτρεῖς: 'three'; modifies ἡμέρας; the three-day preparation frame (cf. vv. 10–11) before the theophany.
ἡμέραςdaysAccusativeaccusative of extent of time ('for three days')→ object specificationἡμέρα: 'day'; the accusative of duration τρεῖς ἡμέρας ('for three days') marks the span of consecrated readiness.
μὴnotnegative particle (prohibitive, with aorist subjunctive)→ discourse linkage or contrastμή: the negative used with the subjunctive in prohibitions; μὴ προσέλθητε ('do not approach') is a prohibitive aorist subjunctive.
προσέλθητεapproach / come nearAor Act Subj 2 Pl · προσέρχομαιmain verb (prohibitive subjunctive)→ prohibitive aorist subjunctive (do not [begin to] approach)προσέρχομαι: 'come to / approach'; with the dative γυναικί it is a euphemism for sexual relations (cf. Gen 20:4 LXX); the prohibition μὴ προσέλθητε γυναικί ('do not approach a woman') prescribes abstinence as part of consecration for the holy encounter.
γυναικίa woman / wifeDativedative object of προσέλθητε (προσέρχομαι + dat.)→ sphere or referenceγυνή (dat. γυναικί): 'woman / wife'; renders אִשָּׁה; the dative complement of προσέρχομαι in the idiom for marital relations; ritual abstinence heightens the people's consecration for meeting God.
16
ἐγένετο δὲ τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον καὶ ἐγίνοντο φωναὶ καὶ ἀστραπαὶ καὶ νεφέλη γνοφώδης ἐπ᾿ ὄρους Σινα φωνὴ τῆς σάλπιγγος ἤχει μέγα καὶ ἐπτοήθη πᾶς ὁ λαὸς ὁ ἐν τῇ παρεμβολῇ
And it came to pass on the third day, when it had become toward dawn, that there were thunders and lightnings and a dark cloud on Mount Sinai; the sound of the trumpet rang out loudly, and all the people who were in the camp were terrified.
The narrative ἐγένετο ('and it came to pass', rendering וַיְהִי) opens the theophany on the appointed third day at dawn. A cascade of phenomena — φωναί (thunders), ἀστραπαί (lightnings), νεφέλη γνοφώδης (a dark cloud), and the loud σάλπιγξ — overwhelms the senses. The people's terror (ἐπτοήθη) is the appropriate human response to the manifest holiness; this is the scene recalled at Heb 12:18–21.
Word-by-word analysis· 34 words
ἐγένετοit came to pass / happenedAor Mid Indic 3 Sg · γίνομαιmain verb (narrative onset-formula)→ constative aorist (the event occurred)γίνομαι: 'become / happen'; the formula ἐγένετο δέ ('and it came to pass') renders וַיְהִי, the classic Hebrew narrative-onset marker; here it introduces the climactic theophany on the third day.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; advances to the climactic third-day event.
τῇtheDativearticle (with ἡμέρᾳ, dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (point at which: 'on the third day')→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ τρίτῃ ('on the third day') fulfils the appointed time of vv. 11, 15.
τῇtheDativearticle (with τρίτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτῃthirdDativeattributive ordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceτρίτος: 'third'; the appointed day of the theophany has arrived.
γενηθέντοςhaving come (toward dawn)Aor Pass Ptc Gen Neut Sg · γίνομαιgenitive absolute (temporal: 'when it had become [toward dawn]')→ antecedent aorist participle (genitive absolute, time setting)γίνομαι (aor. pass. ptc.): the genitive-absolute γενηθέντος πρὸς ὄρθρον ('it having come toward dawn') sets the time of day; the impersonal construction renders a Hebrew temporal clause (בִּהְיֹת הַבֹּקֶר), marking the early-morning onset of the theophany.
πρὸςtowardpreposition + accusative (temporal approximation: 'toward dawn')→ spatial or relational framingπρός + acc.: here temporal, 'toward / about'; πρὸς ὄρθρον = 'toward dawn / about daybreak'.
ὄρθρονdawn / daybreakAccusativeaccusative object of πρός (time)→ object specificationὄρθρος: 'dawn / early morning'; renders בֹּקֶר; the theophany begins at first light — the threshold between night and day fitting for the in-breaking of the divine presence.
καὶandnarrative conjunction (apodosis-marker after ἐγένετο, Hebraistic)→ discourse linkage or contrastκαί: the 'apodotic καί' following the temporal setting renders the Hebrew waw of the apodosis (וַ-) after a וַיְהִי-clause; idiomatic and untranslated in smooth English.
ἐγίνοντοthere were / began to beImpf Mid Indic 3 Pl · γίνομαιmain verb (imperfect of the unfolding phenomena)→ ingressive/durative imperfect (the phenomena arose and continued)γίνομαι (impf. ἐγίνοντο): 'come to be / arise'; the imperfect depicts the theophanic phenomena breaking out and continuing — thunders, lightnings, cloud; the durative aspect conveys the ongoing, overwhelming sensory experience.
φωναὶthunders / soundsNominativesubject of ἐγίνοντο (first phenomenon)→ participant prominenceφωνή (pl. φωναί): 'thunders' (lit. 'voices/sounds'); renders קֹלֹת; the thunder-claps of the storm-theophany; the same word denotes the divine 'voice' (vv. 5, 19), linking the audible storm to God's self-revelation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀστραπαὶlightningsNominativesubject of ἐγίνοντο (second phenomenon)→ participant prominenceἀστραπή (pl. ἀστραπαί): 'lightning / flash'; renders בְּרָקִים; the lightning-flashes of the storm-theophany; thunder-and-lightning is the classic OT imagery of YHWH's stormy descent (cf. Ps 17[18]:13–15; 76[77]:18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νεφέληcloudNominativesubject of ἐγίνοντο (third phenomenon)→ participant prominenceνεφέλη: 'cloud'; renders עָנָן; the theophanic cloud (cf. v. 9), here qualified as γνοφώδης ('dark/gloomy'); it both veils and signals the divine presence.
γνοφώδηςdark / gloomyNominativeattributive adjective (modifying νεφέλη: 'a dark cloud')→ participant prominenceγνοφώδης: 'dark / gloomy / murky'; from γνόφος ('thick darkness'); renders עָנָן כָּבֵד ('a heavy/dense cloud'); the dense darkness of the cloud heightens the awe and hiddenness of the divine presence; cf. γνόφος at Heb 12:18 (the Sinai scene).
ἐπ᾿on / uponpreposition + genitive (location: 'on the mountain', elided ἐπί)→ spatial or relational framingἐπί (ἐπ᾿ before vowel): 'on / upon'; here with genitive of place — the cloud rests upon Mount Sinai.
ὄρουςmountainGenitivegenitive object of ἐπ᾿ (location)→ relational specificationὄρος: 'mountain'; ἐπ᾿ ὄρους Σινα ('on Mount Sinai') locates the theophany on the sacred mountain.
ΣιναSinaigenitive of relationship (indeclinable place-name: 'Mount Sinai')→ participant identificationΣινα: indeclinable transliteration of סִינַי; here in apposition/qualification with ὄρους ('the mountain, Sinai').
φωνὴsound / voiceNominativesubject of ἤχει ('the sound … rang out')→ participant prominenceφωνή: 'sound / voice'; here φωνὴ τῆς σάλπιγγος ('the sound of the trumpet') renders קוֹל הַשֹּׁפָר; the trumpet-blast is the auditory centerpiece of the theophany; the same phrase recurs (in plural) at v. 19; cf. Heb 12:19 (ἤχῳ σάλπιγγος).
τῆςtheGenitivearticle (with σάλπιγγος)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σάλπιγγοςtrumpetGenitivegenitive (source of the sound: 'of the trumpet')→ relational specificationσάλπιγξ: 'trumpet'; renders שׁוֹפָר; the trumpet-blast announces the divine presence; its supernatural, intensifying sound (cf. v. 19) frames the encounter as a cosmic summons; the trumpet motif recurs eschatologically (1 Cor 15:52; 1 Thess 4:16; Rev passim).
ἤχειrang out / resoundedImpf Act Indic 3 Sg · ἠχέωmain verb (imperfect of the resounding trumpet)→ durative imperfect (the sound kept ringing out)ἠχέω: 'sound / ring / resound'; from ἦχος ('noise / echo'); renders הָלַךְ … חָזֵק ('grew louder') in sense; the imperfect ἤχει conveys the continuous, swelling blast; cognate with the ἦχος of Heb 12:19; the loud, sustained sound terrifies the camp.
μέγαloudly / greatlyadverbial accusative (manner: 'loudly')→ clausal contributionμέγας (neut. μέγα used adverbially): 'greatly / loudly'; the adverbial accusative intensifies ἤχει — the trumpet rang out very loud; renders the Hebrew sense 'exceedingly loud'.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπτοήθηwas terrified / trembledAor Pass Indic 3 Sg · πτοέωmain verb (the people's fearful reaction)→ ingressive aorist passive (was struck with terror)πτοέω: 'terrify / alarm'; passive 'be terrified / panic'; renders חָרַד ('tremble'); the people's terror is the fitting human response to the manifest holiness; the singular verb agrees with the collective πᾶς ὁ λαός; cf. Heb 12:21 (ἔκφοβός εἰμι καὶ ἔντρομος).
πᾶςallNominativeattributive adjective (modifying ὁ λαός)→ participant prominenceπᾶς: 'all / whole'; πᾶς ὁ λαός ('all the people') — the terror is universal, gripping the entire camp.
ὁtheNominativearticle (with λαὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐπτοήθη→ participant prominenceλαός: 'people'; renders עַם; the covenant community, here trembling before the theophany.
ὁthe (one)Nominativearticle (introducing attributive prepositional phrase: 'who was in the camp')→ noun-phrase markingὁ … ἐν τῇ παρεμβολῇ: the repeated article turns the prepositional phrase into an attributive ('the people, the ones in the camp'), a Hebraizing relative-like construction.
ἐνinpreposition + dative (location)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (location).
τῇtheDativearticle (with παρεμβολῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative of place (location of the people)→ sphere or referenceπαρεμβολή: 'camp / encampment'; renders מַחֲנֶה; cognate with παρενέβαλεν (v. 2, 'encamped'); the people remain in the camp at the mountain's foot, from which Moses leads them out to meet God (v. 17).
17
καὶ ἐξήγαγεν Μωυσῆς τὸν λαὸν εἰς συνάντησιν τοῦ θεοῦ ἐκ τῆς παρεμβολῆς καὶ παρέστησαν ὑπὸ τὸ ὄρος
And Moses led the people out of the camp to meet God, and they stood at the foot of the mountain.
Moses 'leads out' (ἐξήγαγεν, the verb of the Exodus deliverance itself) the people from the camp εἰς συνάντησιν τοῦ θεοῦ ('to meet God') — a covenantal meeting-formula. They take their position ὑπὸ τὸ ὄρος ('at the foot of the mountain'), maintaining the prescribed boundary while drawing as near as permitted.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγενled out / brought outAor Act Indic 3 Sg · ἐξάγωmain verb (Moses leading the people out)→ constative aorist (completed leading-out)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא; the same verb used of the Exodus deliverance ('I brought you out of Egypt'); here Moses leads the people out of the camp to meet God — the deliverance reaches its goal in encounter with the deliverer.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see v. 3; the mediator leading the people to the theophany.
τὸνtheAccusativearticle (with λαὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἐξήγαγεν→ object specificationλαός: 'people'; renders עַם; the people led out to the encounter.
εἰςto / forpreposition + accusative (purpose/goal: 'to meet')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (purpose/goal: 'to meet').
συνάντησινa meeting / encounterAccusativeaccusative object of εἰς (purpose: 'to a meeting with')→ object specificationσυνάντησις: 'meeting / encounter'; the idiom εἰς συνάντησιν + genitive ('to meet') renders לִקְרַאת ('to meet'); a formal meeting-formula; here the people go out to meet God himself — a momentous, almost royal-reception framing of the covenant encounter.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive (the one met: 'to meet God')→ relational specificationθεός: 'God'; renders הָאֱלֹהִים; the object of the meeting; the people are brought to encounter God himself, the goal of the whole Sinai movement (cf. v. 4 πρὸς ἐμαυτόν).
ἐκfrom / out ofpreposition + genitive (source: 'out of the camp')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'out of the camp').
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἐκ (source)→ relational specificationπαρεμβολή: 'camp'; renders מַחֲנֶה; the people are led out of the camp (cf. v. 16) toward the mountain.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρέστησανthey stood / took their standAor Act Indic 3 Pl · παρίστημιmain verb (the people's positioning)→ constative aorist (took up position)παρίστημι: 'stand beside / present oneself / take a stand'; the intransitive aorist παρέστησαν ('they stood / presented themselves') renders וַיִּתְיַצְּבוּ ('they stationed themselves'); the verb has overtones of presenting oneself before a superior — the people take their appointed place before God at the mountain's foot.
ὑπὸunder / at the foot ofpreposition + accusative (position: 'at the foot of')→ spatial or relational framingὑπό + acc.: 'under / at the foot of'; ὑπὸ τὸ ὄρος renders בְּתַחְתִּית הָהָר ('at the lower part / foot of the mountain'); the people stand at the base, respecting the boundary while as near as permitted; Heb 12:18 recalls the approach to the mountain.
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ὑπό (position)→ object specificationὄρος: 'mountain'; the people stand at its foot, the threshold of the divine presence they may not cross.
18
τὸ δὲ ὄρος τὸ Σινα ἐκαπνίζετο ὅλον διὰ τὸ καταβεβηκέναι ἐπ᾿ αὐτὸ τὸν θεὸν ἐν πυρί καὶ ἀνέβαινεν ὁ καπνὸς ὡς καπνὸς καμίνου καὶ ἐξέστη πᾶς ὁ λαὸς σφόδρα
Now Mount Sinai was wholly wrapped in smoke, because God had descended upon it in fire; and the smoke went up like the smoke of a furnace, and all the people were greatly amazed.
The fronted subject τὸ ὄρος τὸ Σινα shifts focus to the mountain itself, wholly smoking (ἐκαπνίζετο ὅλον). The causal articular-infinitive clause (διὰ τὸ καταβεβηκέναι … τὸν θεὸν ἐν πυρί) gives the reason: God has descended on it in fire. The furnace-simile (ὡς καπνὸς καμίνου) and the people's amazement (ἐξέστη … σφόδρα) intensify the awe; the fire-and-smoke vocabulary is recalled at Heb 12:18 (πυρὶ … γνόφῳ … θυέλλῃ).
Word-by-word analysis· 29 words
τὸtheNominativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnownarrative continuative (post-positive, with topic-shift to the mountain)→ discourse linkage or contrastδέ: post-positive; here marks a shift of narrative focus to the mountain itself, describing the scene of the descent.
ὄροςmountainNominativesubject of ἐκαπνίζετο→ participant prominenceὄρος: 'mountain'; τὸ ὄρος τὸ Σινα ('the mountain, Sinai') — the Hebraizing apposition; the mountain is the grammatical and visual focus of the theophany-description.
τὸtheNominativearticle (appositional, with Σινα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiappositional place-name (indeclinable)→ participant identificationΣινα: indeclinable transliteration of סִינַי; in apposition with ὄρος (הַר סִינַי).
ἐκαπνίζετοwas smoking / was wrapped in smokeImpf Mid/Pass Indic 3 Sg · καπνίζωmain verb (imperfect of the smoking mountain)→ durative imperfect (continuous smoking)καπνίζω: 'smoke / make smoke / be in smoke'; renders עָשַׁן; the imperfect ἐκαπνίζετο depicts the mountain continuously enveloped in smoke; the smoking mountain is the visible sign of the fiery divine descent; cf. the smoke imagery at Isa 6:4.
ὅλονwholly / entirelyNominativepredicate/adjectival (modifying ὄρος: 'the whole mountain')→ participant prominenceὅλος: 'whole / entire'; renders כֻּלּוֹ; ὅλον stresses that the entire mountain — not merely the summit — was wrapped in smoke; the totality magnifies the awe.
διὰbecause ofpreposition + accusative (causal, with articular infinitive)→ spatial or relational framingδιά + acc.: 'because of'; with the articular infinitive (διὰ τὸ καταβεβηκέναι) it forms a causal clause ('because … had descended'); a common LXX/Koine construction rendering Hebrew causal clauses (מִפְּנֵי אֲשֶׁר).
τὸtheAccusativearticle (with articular infinitive καταβεβηκέναι)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
καταβεβηκέναιto have descendedPerf Act Inf · καταβαίνωarticular infinitive (causal: 'because [God] had descended')→ resultative perfect infinitive (the descent accomplished, with abiding effect)καταβαίνω (perf. inf.): 'come down / descend'; the perfect infinitive καταβεβηκέναι ('to have come down') stresses the completed descent whose effect (the fiery, smoking presence) abides; it fulfils the promise of v. 11 (καταβήσεται κύριος); the smoke is the visible consequence of God's having descended.
ἐπ᾿uponpreposition + accusative (goal of descent, elided ἐπί)→ spatial or relational framingἐπί (ἐπ᾿): 'upon'; with accusative αὐτό marks the goal of the descent — onto the mountain.
αὐτὸitAccusativeaccusative object of ἐπ᾿ (= the mountain)→ participant referenceαὐτός (acc. neut.): 'it' = the mountain; the place onto which God descended.
τὸνtheAccusativearticle (with θεὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeaccusative subject of the infinitive (καταβεβηκέναι … τὸν θεόν: 'that God descended')→ object specificationθεός: 'God'; renders אֱלֹהִים; the accusative subject of the articular infinitive — it is God who has descended in fire upon the mountain.
ἐνin / withpreposition + dative (manner/accompaniment: 'in fire')→ spatial or relational framingἐν + dative: here of accompanying manner ('in / amid fire'); renders בָּאֵשׁ; fire is the characteristic medium of YHWH's self-manifestation (the burning bush, 3:2; the pillar of fire, 13:21; cf. Deut 4:24 'a consuming fire'; Heb 12:29).
πυρίfireDativedative object of ἐν (manner: 'in fire')→ sphere or referenceπῦρ: 'fire'; renders אֵשׁ; the fire of the divine descent produces the smoke; fire signifies both YHWH's holy presence and his consuming holiness — the danger that makes the boundaries necessary.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβαινενwas going up / roseImpf Act Indic 3 Sg · ἀναβαίνωmain verb (imperfect of the rising smoke)→ durative imperfect (the smoke kept rising)ἀναβαίνω: 'go up / rise'; here of the smoke ascending; the imperfect ἀνέβαινεν depicts the continuous billowing upward; note the irony — the same verb used of permitted/forbidden human ascent (vv. 3, 12–13) now describes the smoke ascending where the people may not.
ὁtheNominativearticle (with καπνὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
καπνὸςsmokeNominativesubject of ἀνέβαινεν→ participant prominenceκαπνός: 'smoke'; renders עָשָׁן; the rising smoke is the visible token of the fiery presence; the word recurs immediately in the furnace-simile.
ὡςlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡς: 'as / like'; renders כְּ; introduces the furnace-simile comparing the mountain's smoke to a kiln's.
καπνὸςsmokeNominativenominative of comparison (with ὡς: 'like the smoke')→ participant prominenceκαπνός: the repeated noun in the simile (καπνὸς … ὡς καπνὸς) intensifies the image — the smoke is like furnace-smoke in density and volume.
καμίνουof a furnace / kilnGenitivegenitive of source/relationship (modifying καπνός: 'smoke of a furnace')→ relational specificationκάμινος: 'furnace / kiln'; renders כִּבְשָׁן; the furnace-simile (καπνὸς καμίνου) evokes the dense, billowing smoke of a smelting-kiln (cf. Gen 19:28 of Sodom); it conveys the overwhelming, dreadful intensity of the theophany.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέστηwas amazed / was astoundedAor Act Indic 3 Sg · ἐξίστημιmain verb (the people's astonishment)→ ingressive aorist (was thrown into amazement)ἐξίστημι: 'be amazed / astounded / beside oneself'; lit. 'stand out of (oneself)'; renders חָרַד ('tremble') here in the sense of being utterly overwhelmed; the singular agrees with the collective πᾶς ὁ λαός; the people are stunned and shaken by the fiery, smoking theophany.
πᾶςallNominativeattributive adjective (modifying ὁ λαός)→ participant prominenceπᾶς: 'all / whole'; the astonishment grips the entire people.
ὁtheNominativearticle (with λαὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐξέστη→ participant prominenceλαός: 'people'; renders עַם; the covenant community overwhelmed before the theophany.
σφόδραgreatly / exceedinglyadverb of degree (intensifying ἐξέστη)→ clausal contributionσφόδρα: 'very much / exceedingly'; standard LXX rendering of מְאֹד; intensifies the astonishment — the people were utterly overwhelmed.
19
ἐγίνοντο δὲ αἱ φωναὶ τῆς σάλπιγγος προβαίνουσαι ἰσχυρότεραι σφόδρα Μωυσῆς ἐλάλει ὁ δὲ θεὸς ἀπεκρίνατο αὐτῷ φωνῇ
And the sounds of the trumpet, advancing, grew very much stronger; Moses kept speaking, and God answered him with a voice.
The imperfect ἐγίνοντο with the participle προβαίνουσαι ('advancing') depicts the trumpet-sound progressively swelling to ἰσχυρότεραι σφόδρα ('exceedingly stronger'). Against this crescendo the imperfects Μωυσῆς ἐλάλει / ὁ θεὸς ἀπεκρίνατο portray an ongoing dialogue: Moses speaks and God answers ἐν φωνῇ ('with a voice') — articulate divine response amid the storm; the audible exchange recalled at Heb 12:19.
Word-by-word analysis· 17 words
ἐγίνοντοwere becoming / grewImpf Mid Indic 3 Pl · γίνομαιmain verb (imperfect of the swelling sound)→ durative/progressive imperfect (the sounds kept intensifying)γίνομαι (impf.): 'become'; the imperfect ἐγίνοντο with the predicate ἰσχυρότεραι depicts a continuous process — the trumpet-sounds were progressively becoming stronger; the durative aspect captures the mounting crescendo.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective.
αἱtheNominativearticle (with φωναί)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φωναὶsounds / blastsNominativesubject of ἐγίνοντο→ participant prominenceφωνή (pl. φωναί): 'sounds / blasts'; here the trumpet-blasts (αἱ φωναὶ τῆς σάλπιγγος); the plural conveys the repeated, sustained blasts; the same word also denotes the divine 'voice' at the verse's end — a deliberate resonance between trumpet and voice.
τῆςtheGenitivearticle (with σάλπιγγος)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σάλπιγγοςtrumpetGenitivegenitive (source of the sounds)→ relational specificationσάλπιγξ: 'trumpet'; renders שׁוֹפָר; the trumpet whose blasts grow ever louder (cf. v. 16); its supernatural intensification signals the heightening of the divine presence.
προβαίνουσαιadvancing / going forwardPres Act Ptc Nom Fem Pl · προβαίνωcircumstantial participle (modifying φωναί: 'advancing')→ imperfective participle (ongoing progression)προβαίνω: 'go forward / advance / proceed'; the present participle προβαίνουσαι depicts the sound 'advancing' — progressively increasing; the idiom (sound 'going on and growing strong') renders the Hebrew הוֹלֵךְ וְחָזֵק מְאֹד ('went on and grew very strong'), a Hebraistic construction of continuous intensification.
ἰσχυρότεραιstrongerNominativepredicate comparative adjective (with ἐγίνοντο: 'grew stronger')→ participant prominenceἰσχυρός (comp. ἰσχυρότερος): 'strong / mighty'; the comparative ἰσχυρότεραι ('stronger') with ἐγίνοντο expresses the mounting force of the blast; renders חָזֵק; the trumpet grows steadily more overpowering.
σφόδραvery much / exceedinglyadverb of degree (intensifying ἰσχυρότεραι)→ clausal contributionσφόδρα: 'very much / exceedingly'; renders מְאֹד; intensifies the comparative — 'exceedingly stronger'; the sound becomes almost unbearably loud.
ΜωυσῆςMosesNominativesubject of ἐλάλει→ participant prominenceΜωυσῆς: see v. 3; here engaged in audible dialogue with God amid the theophany.
ἐλάλειwas speaking / kept speakingImpf Act Indic 3 Sg · λαλέωmain verb (imperfect of ongoing speech)→ durative imperfect (Moses kept speaking)λαλέω: 'speak'; the imperfect ἐλάλει ('was speaking / kept speaking') depicts Moses' ongoing address to God amid the trumpet-blasts; the durative aspect frames it as a sustained dialogue, not a single utterance.
ὁtheNominativearticle (with θεὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butnarrative continuative (post-positive, marking the responsive turn)→ discourse linkage or contrastδέ: post-positive; here marks the answering turn in the dialogue — Moses speaks, and God (for his part) responds.
θεὸςGodNominativesubject of ἀπεκρίνατο→ participant prominenceθεός: 'God'; renders אֱלֹהִים; God himself answers Moses audibly — a sign of the unique mediated intimacy (cf. Num 12:8, 'mouth to mouth').
ἀπεκρίνατοansweredAor Mid Indic 3 Sg · ἀποκρίνομαιmain verb (God's response)→ constative aorist (the act of answering)ἀποκρίνομαι: 'answer / reply'; here the classical middle aorist ἀπεκρίνατο (contrast the passive ἀπεκρίθη of v. 8); renders עָנָה; God's answering 'with a voice' makes the divine response articulate and perceptible — the theophany is not mere storm but communication.
αὐτῷhimDativedative (indirect object of ἀπεκρίνατο: 'answered him')→ participant reference or interestαὐτός (dat.): 'to him' = Moses, the recipient of the divine answer.
φωνῇwith a voiceDativedative of instrument/manner ('answered with a voice')→ sphere or referenceφωνή: 'voice / sound'; the dative φωνῇ ('with a voice') renders בְּקוֹל; it stresses that God's answer was articulate, audible speech — a 'voice' amid the thunder (the same word φωνή denotes both the trumpet-blasts and now the divine voice); the audible exchange is recalled at Heb 12:19 (φωνῇ ῥημάτων).
20
κατέβη δὲ κύριος ἐπὶ τὸ ὄρος τὸ Σινα ἐπὶ τὴν κορυφὴν τοῦ ὄρους καὶ ἐκάλεσεν κύριος Μωυσῆν ἐπὶ τὴν κορυφὴν τοῦ ὄρους καὶ ἀνέβη Μωυσῆς
And the LORD came down upon Mount Sinai, upon the summit of the mountain; and the LORD called Moses to the summit of the mountain, and Moses went up.
The verb κατέβη (descent of YHWH) is now narrated as accomplished fact (cf. the promise of v. 11), localized ἐπὶ τὴν κορυφήν ('upon the summit'). The double κορυφή and the summons (ἐκάλεσεν … Μωυσῆν) followed by Moses' ascent (ἀνέβη) stage the meeting at the peak — descent of God and ascent of the mediator converging at the summit.
Word-by-word analysis· 25 words
κατέβηcame down / descendedAor Act Indic 3 Sg · καταβαίνωmain verb (YHWH's descent)→ constative aorist (completed descent)καταβαίνω: 'come down / descend'; renders יָרַד; the aorist κατέβη narrates the fulfilment of the promised descent (v. 11 καταβήσεται); YHWH himself comes down onto the summit — the climax of the theophany.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective.
κύριοςLORDNominativesubject of κατέβη (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; YHWH himself is the subject of the descent — the theophany is his personal coming to the summit.
ἐπὶuponpreposition + accusative (goal of descent)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (goal of descent).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (goal)→ object specificationὄρος: 'mountain'; τὸ ὄρος τὸ Σινα ('the mountain, Sinai'); the place of the descent.
τὸtheAccusativearticle (appositional, with Σινα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiappositional place-name (indeclinable)→ participant identificationΣινα: indeclinable transliteration of סִינַי; in apposition with ὄρος.
ἐπὶupon / topreposition + accusative (specifying location: 'upon the summit')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (specifying location: 'upon the summit').
τὴνtheAccusativearticle (with κορυφὴν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κορυφὴνsummit / topAccusativeaccusative object of ἐπί (precise location of descent)→ object specificationκορυφή: 'top / summit / peak'; renders רֹאשׁ ('head / top'); the descent is localized to the very peak — the highest point, set apart from the people below; the repetition (ἐπὶ τὴν κορυφήν ×2) emphasises the summit as the meeting-place.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive (partitive/relationship: 'the summit of the mountain')→ relational specificationὄρος: 'mountain'; the summit 'of the mountain' — the peak of Sinai.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / summonedAor Act Indic 3 Sg · καλέωmain verb (YHWH summoning Moses)→ constative aorist (act of summoning)καλέω: 'call / summon'; renders קָרָא; YHWH summons Moses to the summit (cf. v. 3, the call from the mountain); only Moses is called up into the immediate divine presence — the mediatorial privilege.
κύριοςLORDNominativesubject of ἐκάλεσεν (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the repeated subject-noun (rather than a pronoun) is a Hebraizing feature; YHWH himself summons Moses.
ΜωυσῆνMosesAccusativedirect object of ἐκάλεσεν→ object specificationΜωυσῆς (acc.): the one summoned to the summit.
ἐπὶto / ontopreposition + accusative (goal of summons: 'to the summit')→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of summons: 'to the summit').
τὴνtheAccusativearticle (with κορυφὴν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κορυφὴνsummitAccusativeaccusative object of ἐπί (goal of the summons)→ object specificationκορυφή: 'summit / peak'; the place to which Moses is called — into the immediate presence of the descended LORD.
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive (partitive: 'summit of the mountain')→ relational specificationὄρος: 'mountain'; the summit of Sinai, repeated for emphasis.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent up / ascendedAor Act Indic 3 Sg · ἀναβαίνωmain verb (Moses' ascent in response to the summons)→ constative aorist (completed ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; Moses obeys the summons and ascends (cf. v. 3); the descent of God and the ascent of the mediator meet at the summit — the structural center of the theophany.
ΜωυσῆςMosesNominativesubject of ἀνέβη→ participant prominenceΜωυσῆς: the mediator ascending to the summoned meeting with God.
21
καὶ εἶπεν ὁ θεὸς πρὸς Μωυσῆν λέγων καταβὰς διαμάρτυραι τῷ λαῷ μήποτε ἐγγίσωσιν πρὸς τὸν θεὸν κατανοῆσαι καὶ πέσωσιν ἐξ αὐτῶν πλῆθος
And God said to Moses, saying, 'Go down and solemnly charge the people, lest they draw near to God to gaze, and a multitude of them fall.'
At the very summit God renews the boundary-warning, echoing v. 10 (καταβὰς διαμάρτυραι). The negative-purpose clause (μήποτε ἐγγίσωσιν … κατανοῆσαι) fears that the people will break through 'to gaze' at God, with the catastrophic result that 'a multitude of them fall' (πέσωσιν … πλῆθος). The repetition heightens the lethal seriousness of approaching the holy.
Word-by-word analysis· 22 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 (single speech-act)λέγω: 'say'; introduces the renewed warning-charge spoken at the summit.
ὁtheNominativearticle (with θεὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of εἶπεν→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the divine speaker; note the alternation back to ὁ θεός after κύριος in v. 20.
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 (addressee)→ object specificationΜωυσῆς (acc.): the addressee of the warning-charge.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (Hebraistic λέγων introducing direct speech)→ imperfective participle (λέγων = לֵאמֹר)λέγω (pres. ptc.): λέγων renders לֵאמֹר; the redundant speech-marker introducing the divine words.
καταβὰςhaving gone down / go down andAor Act Ptc Nom Masc Sg · καταβαίνωcircumstantial participle (attendant circumstance to διαμάρτυραι)→ antecedent/coincident aorist participle (go down and …)καταβαίνω (aor. ptc.): 'go down'; καταβὰς διαμάρτυραι ('go down and charge') exactly repeats the command of v. 10; the repetition underscores the urgency — even after the descent and summons, the boundary-warning must be reiterated.
διαμάρτυραιsolemnly charge / warnAor Mid Impv 2 Sg · διαμαρτύρομαιmain verb (divine imperative)→ ingressive aorist imperative (issue the solemn charge)διαμαρτύρομαι: 'solemnly charge / warn earnestly'; renders הָעֵד; repeats the command of v. 10; the urgent, witnessed warning against transgressing the boundary.
τῷtheDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative (indirect object of διαμάρτυραι)→ sphere or referenceλαός: 'people'; renders עַם; the recipients of the renewed warning.
μήποτεlest / so that … notnegative-purpose conjunction (with subjunctive)→ discourse linkage or contrastμήποτε: 'lest / so that … not / perhaps'; introduces a negative-purpose/apprehension clause with the subjunctive (ἐγγίσωσιν … πέσωσιν); renders פֶּן ('lest'); expresses the feared outcome to be prevented.
ἐγγίσωσινthey draw near / approachAor Act Subj 3 Pl · ἐγγίζωverb of negative-purpose clause (subjunctive with μήποτε)→ ingressive aorist subjunctive (lest they approach)ἐγγίζω: 'come near / approach'; renders נָגַשׁ / הָרַס ('break through'); the feared act — the people breaking through the boundary to draw near to God; ἐγγίζω recurs at v. 22 of the priests who 'draw near'.
πρὸςtopreposition + accusative (goal of approach)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of approach).
τὸνtheAccusativearticle (with θεὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeaccusative object of πρός (goal of the forbidden approach)→ object specificationθεός: 'God'; renders יהוה / אֱלֹהִים; the people must not press toward God's presence — the lethal holiness brooks no unauthorized approach.
κατανοῆσαιto gaze / observe closelyAor Act Inf · κατανοέωinfinitive of purpose (the motive of the forbidden approach: 'to gaze')→ ingressive aorist infinitive (to take a close look)κατανοέω: 'observe closely / perceive / gaze at'; the intensive κατα- ('thoroughly') conveys intent scrutiny; renders רָאָה ('look / see'); the people's curiosity to 'gaze upon' God is precisely the danger — no one may presume to scrutinize the divine presence and live (cf. 33:20).
καὶandcoordinate conjunction (joining the consequent subjunctive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πέσωσινthey fall / perishAor Act Subj 3 Pl · πίπτωsecond verb of negative-purpose clause (the feared result)→ resultative aorist subjunctive (lest they fall [dead])πίπτω: 'fall'; here 'fall (dead) / perish'; renders נָפַל; the feared consequence of the unauthorized gazing — mass death; 'fall' is a common biblical idiom for being struck down in judgment (cf. Num 14:29; 1 Cor 10:8).
ἐξof / from amongpreposition + genitive (partitive: 'of them')→ spatial or relational framingἐκ (ἐξ before vowel): 'of / from among'; partitive — 'a multitude from among them'.
αὐτῶνthemGenitivepartitive genitive (with ἐξ: 'of them')→ relational specificationαὐτός (gen. pl.): 'of them' = of the people; the partitive specifies whose multitude would fall.
πλῆθοςa multitude / great numberNominativesubject of πέσωσιν (collective: 'a multitude … fall')→ participant prominenceπλῆθος: 'multitude / great number / crowd'; renders רַב ('many'); the collective subject of πέσωσιν (a constructio ad sensum, plural verb with collective noun); the feared scale of judgment — not a few but a multitude would perish.
22
καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες κυρίῳ τῷ θεῷ ἁγιασθήτωσαν μήποτε ἀπαλλάξῃ ἀπ᾿ αὐτῶν κύριος
'And the priests who draw near to the LORD God, let them be consecrated, lest the LORD destroy some of them.'
Even the priests — those who by office 'draw near' (οἱ ἐγγίζοντες) to YHWH — must be specially consecrated (ἁγιασθήτωσαν), lest the LORD 'break out' against them. The clause shows that no degree of office exempts one from the danger of the holy; the warning anticipates the later priestly disasters (cf. Lev 10:1–3; Num 16).
Word-by-word analysis· 14 words
καὶandnarrative/coordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with ἱερεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερεῖςpriestsNominativesubject of ἁγιασθήτωσαν→ participant prominenceἱερεύς: 'priest'; renders כֹּהֵן; the priests (pre-Aaronic/Levitical, or proleptically anticipating the institution) are those whose role involves approaching God; even they must be specially consecrated before the theophany.
οἱthe (ones)Nominativearticle (substantivizing the participle ἐγγίζοντες: attributive 'who draw near')→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγγίζοντεςdrawing near / who approachPres Act Ptc Nom Masc Pl · ἐγγίζωattributive participle (modifying ἱερεῖς: 'the priests who draw near')→ imperfective/customary participle (those whose role is to draw near)ἐγγίζω: 'come near / approach'; the present participle οἱ ἐγγίζοντες ('the ones who draw near') describes the priests' characteristic function — cultic approach to God; the same verb expressed the danger in v. 21; here the priestly nearness is precisely what makes their consecration imperative.
κυρίῳto the LORDDativedative complement of ἐγγίζοντες (ἐγγίζω + dat.: 'draw near to')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton יהוה; the dative complement of ἐγγίζω; the priests draw near specifically to YHWH; here in apposition with τῷ θεῷ.
τῷtheDativearticle (with θεῷ, appositional to κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ ('to the LORD God')→ sphere or referenceθεός (dat. θεῷ): 'God'; in apposition with κυρίῳ, rendering the Hebrew יהוה in a divine-name compound; 'to the LORD God' identifies the object of priestly approach as the one true God present on the mountain.
ἁγιασθήτωσανlet them be consecratedAor Pass Impv 3 Pl · ἁγιάζωmain verb (third-person passive imperative)→ ingressive aorist passive imperative (let them be made holy)ἁγιάζω: 'consecrate / sanctify / make holy'; the passive imperative ἁγιασθήτωσαν ('let them be consecrated') renders יִתְקַדָּשׁוּ; even the priests must undergo special consecration — proximity to the holy demands purity, lest the holiness prove lethal.
μήποτεlestnegative-purpose conjunction (with subjunctive)→ discourse linkage or contrastμήποτε: 'lest / so that … not'; renders פֶּן; introduces the feared consequence of non-consecration.
ἀπαλλάξῃhe destroy / break out againstAor Act Subj 3 Sg · ἀπαλλάσσωverb of negative-purpose clause (subjunctive with μήποτε)→ ingressive aorist subjunctive (lest he strike/remove)ἀπαλλάσσω: 'set free / remove / do away with'; here in the ominous sense 'destroy / strike down / carry off', rendering פָּרַץ ('break out against'); the LXX softens or reinterprets the Hebrew idiom 'the LORD break forth against them'; the verb conveys YHWH removing (i.e. destroying) some of the unconsecrated priests.
ἀπ᾿from / ofpreposition + genitive (partitive: 'some of them', elided ἀπό)→ spatial or relational framingἀπό (ἀπ᾿): 'from / of'; partitive — 'destroy [some] of them'.
αὐτῶνthemGenitivepartitive genitive (with ἀπ᾿: 'of them')→ relational specificationαὐτός (gen. pl.): 'of them' = of the priests; the partitive marks those who would be struck.
κύριοςLORDNominativesubject of ἀπαλλάξῃ (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the subject of the feared striking — YHWH himself, whose holiness is lethal to the unconsecrated.
23
καὶ εἶπεν Μωυσῆς πρὸς τὸν θεόν οὐ δυνήσεται ὁ λαὸς προσαναβῆναι πρὸς τὸ ὄρος τὸ Σινα σὺ γὰρ διαμεμαρτύρησαι ἡμῖν λέγων ἀφόρισαι τὸ ὄρος καὶ ἁγίασαι αὐτό
And Moses said to God, 'The people will not be able to go up to Mount Sinai, for you yourself solemnly charged us, saying, "Set bounds about the mountain and consecrate it."'
Moses respectfully objects: the people cannot ascend (οὐ δυνήσεται … προσαναβῆναι) because God himself has already charged (διαμεμαρτύρησαι, perfect of abiding effect) that the mountain be fenced and consecrated. Moses quotes the earlier command back (ἀφόρισαι … ἁγίασαι, echoing vv. 12, 23). The exchange reveals Moses' mediatorial dialogue with God and the redundancy he perceives in the renewed warning.
Word-by-word analysis· 27 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 (Moses' reply)→ constative aorist (single speech-act)λέγω: 'say'; introduces Moses' objection to God.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see v. 3; here the mediator speaking back to God in dialogue.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (addressee)→ object specificationθεός: 'God'; renders אֱלֹהִים; the one to whom Moses speaks.
οὐnotnegative particle (with δυνήσεται)→ discourse linkage or contrastοὐ: negative of fact; 'the people will not be able'.
δυνήσεταιwill be ableFut Mid Indic 3 Sg · δύναμαιmain verb (modal: ability) with complementary infinitive→ predictive future (statement of impossibility)δύναμαι: 'be able / can'; the future δυνήσεται with the complementary infinitive προσαναβῆναι expresses the people's incapacity to ascend — not for lack of strength but because the boundary already forbids it; the singular agrees with the collective ὁ λαός.
ὁtheNominativearticle (with λαὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of δυνήσεται→ participant prominenceλαός: 'people'; renders עַם; the people who cannot ascend the fenced mountain.
προσαναβῆναιto go up / ascendAor Act Inf · προσαναβαίνωcomplementary infinitive (with δυνήσεται)→ ingressive aorist infinitive (the act of going up)προσαναβαίνω: 'go up to / ascend toward'; the double compound (πρός + ἀνά + βαίνω) intensifies 'ascend up to'; renders עָלָה; the people cannot make this ascent — the boundary God set (v. 12) already prevents it.
πρὸςtopreposition + accusative (goal of the ascent)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of the ascent).
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of πρός (goal)→ object specificationὄρος: 'mountain'; τὸ ὄρος τὸ Σινα ('the mountain, Sinai'); the forbidden destination.
τὸtheAccusativearticle (appositional, with Σινα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiappositional place-name (indeclinable)→ participant identificationΣινα: indeclinable transliteration of סִינַי; in apposition with ὄρος.
σὺyouNominativeemphatic subject pronoun (with διαμεμαρτύρησαι)→ participant referenceσύ: the emphatic 'you yourself'; renders the independent pronoun אַתָּה; Moses stresses that God himself issued the very command that now makes the renewed warning seemingly redundant.
γὰρforcausal conjunction (post-positive, grounding the impossibility)→ discourse linkage or contrastγάρ: 'for'; post-positive; introduces the reason the people cannot ascend — God's own prior charge.
διαμεμαρτύρησαιyou have solemnly chargedPerf Mid Indic 2 Sg · διαμαρτύρομαιmain verb (perfect of abiding charge)→ resultative perfect (the charge issued and still in force)διαμαρτύρομαι (perf.): 'solemnly charge / warn'; the perfect διαμεμαρτύρησαι ('you have charged [and it stands]') refers to the binding command of vv. 12, 21; the perfect aspect stresses that the charge remains in force — the boundary is already established, so the people cannot ascend.
ἡμῖνusDativedative (indirect object of διαμεμαρτύρησαι: 'charged us')→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'to us'; the recipients of the divine charge — Moses and the people.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (introducing the quoted command, λέγων)→ imperfective participle (λέγων = לֵאמֹר)λέγω (pres. ptc.): λέγων renders לֵאמֹר; introduces Moses' verbatim citation of God's earlier command.
ἀφόρισαιset bounds about / mark offAor Mid Impv 2 Sg · ἀφορίζωmain verb of the quoted command (imperative)→ ingressive aorist imperative (set the bounds)ἀφορίζω: 'set apart / mark off / fence'; the middle imperative ἀφόρισαι ('set bounds') echoes ἀφοριεῖς of v. 12; Moses cites the command back to God; the verb of delimiting the sacred zone of the mountain.
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativedirect object of ἀφόρισαι→ object specificationὄρος: 'mountain'; the object of the bounding — the sacred mountain to be fenced off.
καὶandcoordinate conjunction (joining the quoted imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἁγίασαιconsecrate / sanctifyAor Mid Impv 2 Sg · ἁγιάζωmain verb of the quoted command (second imperative)→ ingressive aorist imperative (make it holy)ἁγιάζω: 'consecrate / sanctify'; the middle imperative ἁγίασαι ('consecrate it') pairs with ἀφόρισαι; the mountain itself is to be set apart as holy ground (cf. 3:5); Moses cites this as the standing reason the people may not ascend.
αὐτόitAccusativedirect object of ἁγίασαι (= the mountain)→ participant referenceαὐτός (acc. neut.): 'it' = the mountain, the object of consecration.
24
εἶπεν δὲ αὐτῷ κύριος βάδιζε κατάβηθι καὶ ἀνάβηθι σὺ καὶ Ααρων μετὰ σοῦ οἱ δὲ ἱερεῖς καὶ ὁ λαὸς μὴ βιαζέσθωσαν ἀναβῆναι πρὸς τὸν θεόν μήποτε ἀπολέσῃ ἀπ᾿ αὐτῶν κύριος
And the LORD said to him, 'Go, get down, and come up, you and Aaron with you; but let not the priests and the people force their way to go up to God, lest the LORD destroy some of them.'
The LORD answers Moses' objection by reaffirming the protocol with a staccato chain of imperatives (βάδιζε κατάβηθι … ἀνάβηθι): Moses is to descend and re-ascend, now with Aaron. But priests and people must not 'force their way' (μὴ βιαζέσθωσαν) up, on pain of the LORD's destroying them (μήποτε ἀπολέσῃ, intensifying ἀπαλλάξῃ of v. 22). The lethal exclusivity of access to the holy is reasserted.
Word-by-word analysis· 30 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces the LORD's reaffirming reply to Moses.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive narrative connective.
αὐτῷto himDativedative (indirect object: 'said to him' = Moses)→ participant reference or interestαὐτός (dat.): 'to him' = Moses, the addressee.
κύριοςLORDNominativesubject of εἶπεν (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker.
βάδιζεgo / be on your wayPres Act Impv 2 Sg · βαδίζωmain verb (first of a chain of imperatives)→ durative present imperative (get going)βαδίζω: 'go / walk / proceed'; renders לֵךְ ('go!'); the present imperative initiates the command-chain; a brisk 'be on your way / get going' urging Moses to act.
κατάβηθιgo down / descendAor Act Impv 2 Sg · καταβαίνωmain verb (second imperative)→ ingressive aorist imperative (descend)καταβαίνω: 'go down'; renders רֵד ('go down!'); the aorist imperative κατάβηθι commands the descent to the people (to warn them again); part of the rapid imperative-sequence.
καὶandcoordinate conjunction (joining imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνάβηθιcome up / ascendAor Act Impv 2 Sg · ἀναβαίνωmain verb (third imperative)→ ingressive aorist imperative (ascend again)ἀναβαίνω: 'go up'; renders עָלֵה ('come up!'); the aorist imperative ἀνάβηθι commands the re-ascent — Moses is to come back up, now accompanied by Aaron; the descent-and-ascent underscores Moses' unique freedom of movement on the holy mountain.
σὺyouNominativeemphatic subject pronoun (with the imperatives: 'you')→ participant referenceσύ: 'you'; renders אַתָּה; emphasises that it is Moses himself (with Aaron) — and only they — who may ascend.
καὶandcoordinate conjunction (joining σύ and Ααρων)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronnominative (coordinate with σύ; indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; Moses' brother and future high priest; he alone among the others is permitted to ascend with Moses — a foreshadowing of his priestly access to the divine presence.
μετὰwithpreposition + genitive (accompaniment: 'with you')→ spatial or relational framingμετά + gen.: 'with / in company with'; renders עִם; marks Aaron's accompanying Moses.
σοῦyouGenitivegenitive object of μετά (= Moses)→ relational specificationσύ (gen. σοῦ): 'of/with you' = Moses; Aaron ascends in Moses' company.
οἱtheNominativearticle (with ἱερεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive, contrasting priests/people with Moses+Aaron)→ discourse linkage or contrastδέ: post-positive; here adversative, contrasting the permitted (Moses, Aaron) with the restrained (priests, people).
ἱερεῖςpriestsNominativesubject of βιαζέσθωσαν (with ὁ λαός)→ participant prominenceἱερεύς: 'priest'; renders כֹּהֵן; even the priests (cf. v. 22) are here grouped with the people as those who must not force their way up — only Moses and Aaron may ascend.
καὶandcoordinate conjunction (joining subjects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with λαὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of βιαζέσθωσαν (with ἱερεῖς)→ participant prominenceλαός: 'people'; renders עַם; the people who, with the priests, must not break through.
μὴnotnegative particle (prohibitive, with imperative)→ discourse linkage or contrastμή: the prohibitive negative; with the imperative βιαζέσθωσαν it forbids forcing a way up.
βιαζέσθωσανlet them force their wayPres Mid Impv 3 Pl · βιάζομαιmain verb (prohibitive third-person imperative)→ durative present imperative (prohibition of forcing through)βιάζομαι: 'force / use violence / press forward forcibly'; renders הָרַס ('break through'); the prohibition μὴ βιαζέσθωσαν ('let them not force their way') forbids any violent breaking through the boundary; the same verb-root underlies the difficult βιάζεται of Matt 11:12 / Luke 16:16.
ἀναβῆναιto go upAor Act Inf · ἀναβαίνωcomplementary infinitive (with βιαζέσθωσαν: 'force their way to go up')→ ingressive aorist infinitive (the act of ascending)ἀναβαίνω: 'go up / ascend'; the infinitive names the forbidden goal of the forcing — the unauthorized ascent the people must not attempt.
πρὸςtopreposition + accusative (goal of the forbidden ascent)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of the forbidden ascent).
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (goal)→ object specificationθεός: 'God'; renders יהוה / אֱלֹהִים; the people must not press up toward God's presence.
μήποτεlestnegative-purpose conjunction (with subjunctive)→ discourse linkage or contrastμήποτε: 'lest'; renders פֶּן; introduces the feared consequence (cf. vv. 21, 22).
ἀπολέσῃhe destroyAor Act Subj 3 Sg · ἀπόλλυμιverb of negative-purpose clause (subjunctive with μήποτε)→ ingressive aorist subjunctive (lest he destroy)ἀπόλλυμι: 'destroy / ruin / kill'; renders פָּרַץ ('break out against') in sense, here strengthened to outright destruction; ἀπολέσῃ intensifies the ἀπαλλάξῃ of v. 22 — the danger is plainly lethal; the LORD's holiness will strike down those who transgress.
ἀπ᾿from / ofpreposition + genitive (partitive: 'some of them', elided ἀπό)→ spatial or relational framingἀπό (ἀπ᾿): partitive 'of'; 'destroy [some] of them'.
αὐτῶνthemGenitivepartitive genitive (with ἀπ᾿)→ relational specificationαὐτός (gen. pl.): 'of them' = the priests and people.
κύριοςLORDNominativesubject of ἀπολέσῃ (Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the subject of the feared destruction; the verse, like v. 22, ends with the divine name as the awesome agent of holiness.
25
κατέβη δὲ Μωυσῆς πρὸς τὸν λαὸν καὶ εἶπεν αὐτοῖς
So Moses went down to the people and told them.
The chapter closes with Moses' obedient descent (κατέβη, answering κατάβηθι of v. 24) and his telling the people (εἶπεν αὐτοῖς). The abrupt, object-less close — 'and he told them' — leaves the content implicit (the renewed warning) and creates narrative suspense, since the divine speech of ch. 20 (the Decalogue) follows immediately. The mediation is complete; the stage is set for the Ten Words.
Word-by-word analysis· 9 words
κατέβηwent down / descendedAor Act Indic 3 Sg · καταβαίνωmain verb (Moses' descent)→ constative aorist (completed descent)καταβαίνω: 'go down / descend'; renders יָרַד; the aorist κατέβη fulfils the command κατάβηθι (v. 24); Moses obediently descends to the people — the chapter's last narrated ascent/descent in the descent-ascent rhythm that structures it.
δὲso / andnarrative continuative (post-positive, with concluding force)→ discourse linkage or contrastδέ: post-positive; here with a mildly concluding/resultative nuance ('so'), rounding off the episode.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see v. 3; the mediator completing his commission as the chapter closes.
πρὸςtopreposition + accusative (goal of descent)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of descent).
τὸνtheAccusativearticle (with λαὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative object of πρός (goal)→ object specificationλαός: 'people'; renders עַם; the people to whom Moses descends to relay the warning.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενtold / saidAor Act Indic 3 Sg · λέγωmain verb (Moses relaying the message)→ constative aorist (single speech-act)λέγω: 'say / tell'; the aorist εἶπεν closes the chapter abruptly — 'and he told them' (the content, the renewed warning, left implicit); the object-less close renders the Hebrew וַיֹּאמֶר אֲלֵהֶם and creates a hinge into the Decalogue of ch. 20, which God speaks next.
αὐτοῖςto themDativedative (indirect object of εἶπεν: 'told them')→ participant reference or interestαὐτός (dat. pl.): 'to them' = the people; the recipients of Moses' final relayed word, closing the Sinai-preparation narrative.