1
καὶ ἐλάλησεν κύριος πάντας τοὺς λόγους τούτους λέγων
And the LORD spoke all these words, saying:
The chapter opens with a Hebraizing καί-paratactic frame; ἐλάλησεν … πάντας τοὺς λόγους τούτους (rendering וַיְדַבֵּר … אֵת כָּל־הַדְּבָרִים הָאֵלֶּה) marks the Decalogue as 'the Ten Words' (cf. δέκα λόγοι, 34:28; Deut 10:4) spoken directly by YHWH, without prophetic or angelic intermediary. The redundant participle λέγων calques the Hebrew לֵאמֹר, the standard speech-introducing infinitive.
Word-by-word analysis· 8 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-introducing)→ constative aorist (single completed speech-act framing the whole Decalogue)λαλέω: 'speak / utter'; renders דִּבֶּר (Piel); the aorist ἐλάλησεν frames the entire Decalogue as one comprehensive divine utterance; the construction λαλέω + accusative of content (πάντας τοὺς λόγους) is a Hebraism for delivering a full body of speech.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-frame establishes the Decalogue as the unmediated, first-person speech of YHWH himself, the ground of its absolute authority.
πάνταςallAccusativeattributive adjective (modifying λόγους)→ object specificationπᾶς: 'all / every'; the masculine accusative πάντας agrees with λόγους; πάντας τοὺς λόγους τούτους ('all these words') gathers the Ten Words into a single inclusive utterance, anticipating the title δέκα λόγοι.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object (accusative of content with ἐλάλησεν)→ object specificationλόγος: 'word / saying / matter'; renders דָּבָר; here the 'words' are the commandments themselves — the LXX's λόγοι gives rise to the technical title 'the Ten Words' (Decalogue, δεκάλογος), distinguishing these from the later ordinances (κρίματα) of chs. 21–23.
τούτουςtheseAccusativedemonstrative adjective (modifying λόγους)→ object specificationοὗτος: the demonstrative τούτους points cataphorically forward to the commandments about to be spoken in vv. 2–17.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (redundant speech-introducer)→ pleonastic present participle (Hebraism calquing לֵאמֹר)λέγω (pres. ptcp.): the redundant participle λέγων calques the Hebrew infinitive לֵאמֹר ('saying'), a stereotyped LXX device introducing the direct discourse that follows; though pleonastic in Greek, it faithfully mirrors the Hebrew quotative frame.
2
ἐγώ εἰμι κύριος ὁ θεός σου ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου ἐξ οἴκου δουλείας
I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.
The prologue to the Ten Words is not a command but a self-identification (Selbstvorstellungsformel): ἐγώ εἰμι κύριος ὁ θεός σου renders אָנֹכִי יהוה אֱלֹהֶיךָ. Grace precedes law — the relative clause ὅστις ἐξήγαγόν σε ἐκ γῆς Αἰγύπτου establishes YHWH's claim on Israel by the prior fact of redemption from Egypt. The phrase ἐξ οἴκου δουλείας ('out of the house of slavery') defines Egypt theologically, not merely geographically.
Word-by-word analysis· 15 words
ἐγώINominativesubject (emphatic personal pronoun)→ participant referenceἐγώ: the emphatic first-person pronoun renders the Hebrew אָנֹכִי; its prominence stresses the personal, covenantal self-disclosure of YHWH at the head of the Decalogue — the law issues from a Person, not a principle.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (predicating κύριος of ἐγώ)→ stative present (timeless self-identification)εἰμί: 'be'; the construction ἐγώ εἰμι echoes the divine self-disclosure of Exod 3:14 (ἐγώ εἰμι ὁ ὤν); here it functions as a covenant self-presentation formula, the foundational 'I am' on which all the commands rest.
κύριοςLORDNominativepredicate nominative→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; as predicate of ἐγώ εἰμι it identifies the speaker as the covenant God who revealed his Name at the burning bush and who has now redeemed Israel.
ὁtheNominativearticle (with appositional θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the appositional ὁ θεός σου ('your God') with the second-person possessive personalizes the relationship — YHWH is not merely God but Israel's God by covenant.
σουyourGenitivegenitive of possession (with θεός)→ relational specificationσύ (gen. σου): the second-person singular possessive addresses Israel as a single covenant partner; the singular 'you' throughout the Decalogue addresses each Israelite individually as well as the nation corporately.
ὅστιςwhoNominativerelative pronoun (subject of ἐξήγαγον; introducing the redemptive credential)→ participant referenceὅστις: the indefinite/qualitative relative 'who (is the very one who)'; here it is nearly equivalent to ὅς but carries a characterizing nuance — 'I am the LORD, the very God who brought you out' — defining YHWH by his redemptive act.
ἐξήγαγόνbrought outAor Act Indic 1 Sg · ἐξάγωverb of relative clause (the Exodus credential)→ constative aorist (the decisive past act of redemption)ἐξάγω: 'lead out / bring out'; renders הוֹצֵאתִי (Hiphil of יצא); the verb of the Exodus par excellence; the first-person aorist makes YHWH's deliverance of Israel from Egypt the historical foundation of every command that follows.
σεyouAccusativedirect object (2nd person singular)→ participant referenceσύ (acc. σε): the singular 'you' is collective Israel viewed as one redeemed people; the personal object underlines that the Exodus was an act done to and for this people.
ἐκout ofpreposition + genitive (source / separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source / separation).
γῆςlandGenitivegenitive of source (with ἐκ: 'out of the land')→ relational specificationγῆ: 'land / earth'; ἐκ γῆς Αἰγύπτου is the stereotyped LXX phrase for the place of bondage from which Israel was redeemed.
Αἰγύπτουof EgyptGenitivegenitive of location (with γῆς: 'land of Egypt')→ relational specificationΑἴγυπτος: standard LXX form of מִצְרַיִם; Egypt is here not a geographical curiosity but the archetypal house of slavery from which deliverance defines the covenant relationship.
ἐξout ofpreposition + genitive (elided before vowel; appositional restatement)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (elided before vowel; appositional restatement).
οἴκουhouseGenitivegenitive of source (parallel to γῆς Αἰγύπτου)→ relational specificationοἶκος: 'house / household'; the phrase οἶκος δουλείας ('house of slavery') renders בֵּית עֲבָדִים, a fixed idiom (cf. Exod 13:3, 14; Deut 5:6) defining Egypt by the condition of bondage, not by its geography.
δουλείαςof bondageGenitivegenitive of quality / description (with οἴκου: 'house of slavery')→ relational specificationδουλεία: 'slavery / bondage'; renders עֲבָדִים ('slaves'); the abstract genitive δουλείας characterizes Egypt as the very domain of servitude — the redemption from it is the antithesis of the slavery that the law's first commands (no other masters/gods) presuppose.
3
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ
You shall have no other gods besides me.
The first 'word' is cast as a prohibition with the future indicative ἔσονται and the dative of possession σοι ('there shall not be to you'), rendering לֹא יִהְיֶה לְךָ. The phrase πλὴν ἐμοῦ ('besides / except me') renders עַל פָּנָי ('before my face / besides me'); the command demands not merely monotheism in theory but exclusive covenant allegiance in practice.
Word-by-word analysis· 7 words
οὐκnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ (οὐκ before vowel): the construction οὐ + future indicative renders the Hebrew לֹא + imperfect, expressing not prediction but a categorical, permanent prohibition — the characteristic syntax of the Decalogue's commands.
ἔσονταίthere shall beFut Mid Indic 3 Pl · εἰμίmain verb (future of prohibition; existential 'there shall be')→ prohibitive future (categorical ban viewed as permanently binding)εἰμί (fut. ἔσομαι): the future ἔσονται with οὐκ functions as an absolute prohibition (a Hebraism for לֹא יִהְיֶה); the existential sense with the dative of possession ('there shall not be to you') forbids Israel from possessing or acknowledging any rival deity.
σοιto youDativedative of possession ('there shall not be to you' = 'you shall not have')→ participant reference or interestσύ (dat. σοι): the dative of possession renders the Hebrew לְךָ; the idiom 'there shall not be to you other gods' = 'you shall have no other gods.'
θεοὶgodsNominativesubject of ἔσονται (existential)→ participant prominenceθεός (pl. θεοί): 'gods'; renders אֱלֹהִים אֲחֵרִים; the plural here denotes the rival deities of the surrounding nations whose worship is categorically excluded for Israel.
ἕτεροιotherNominativeattributive adjective (modifying θεοί)→ participant prominenceἕτερος: 'other / of a different kind'; renders אֲחֵרִים; ἕτερος (rather than ἄλλος) may connote gods of a wholly different and alien character — not merely numerically additional but qualitatively foreign to the covenant.
πλὴνbesides / exceptimproper preposition + genitive (exception)→ spatial or relational framingπλήν: 'besides / except / apart from'; here governs the genitive ἐμοῦ; renders the difficult Hebrew עַל־פָּנָי ('before / in addition to my face'); the LXX's πλὴν ἐμοῦ ('besides me') interprets the command as forbidding any deity in addition to YHWH.
ἐμοῦmeGenitivegenitive object of πλήν (exception: 'except me')→ relational specificationἐγώ (gen. ἐμοῦ): the emphatic genitive of the first-person pronoun; 'besides me' marks YHWH as the sole legitimate object of Israel's worship and allegiance.
4
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς
You shall not make for yourself an idol, nor a likeness of anything, whatever is in heaven above, and whatever is in the earth beneath, and whatever is in the waters under the earth.
The image command forbids both an εἴδωλον (a fabricated cult-object) and a ὁμοίωμα ('likeness / representation') of anything in the three-tiered cosmos (heaven / earth / waters under the earth). The LXX's εἴδωλον (for פֶּסֶל) is theologically loaded, becoming the standard NT term for an idol (1 Cor 8:4; 1 John 5:21). The threefold ὅσα clauses (rendering אֲשֶׁר) sweep the whole created order into the prohibition: no part of creation may be made into an object of worship.
Word-by-word analysis· 26 words
οὐnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ + future indicative: the categorical prohibition formula of the Decalogue, rendering לֹא + imperfect.
ποιήσειςyou shall makeFut Act Indic 2 Sg · ποιέωmain verb (prohibition: 'you shall not make')→ prohibitive future (categorical ban on image-making)ποιέω: 'make / do / fashion'; renders עָשָׂה; the second-person singular future with οὐ forbids the fabrication of any cult-image; the same verb recurs in the altar law (ποιήσετε, vv. 23–25), framing what may and may not be 'made' for worship.
σεαυτῷfor yourselfDativedative of advantage (reflexive: 'for your own use')→ sphere or referenceσεαυτοῦ (dat. σεαυτῷ): the reflexive pronoun 'for yourself' renders לְךָ; it stresses that the idol would be a self-serving fabrication, a god made to one's own specification rather than the God who made and redeemed Israel.
εἴδωλονidolAccusativedirect object of ποιήσεις→ object specificationεἴδωλον: 'image / phantom / idol'; renders פֶּסֶל ('carved image'); the LXX's choice of εἴδωλον (from εἶδος, 'form'; lit. 'apparition') is theologically weighty — it implies the idol is a mere semblance with no reality behind it, and it becomes the fixed NT term for an idol (cf. 1 Cor 8:4; 10:19; 1 John 5:21).
οὐδὲnorcoordinating negative conjunction (extending the prohibition)→ discourse linkage or contrastοὐδέ: 'and not / nor'; links the prohibition of εἴδωλον to that of any ὁμοίωμα, broadening the ban from cult-statues to any representational likeness.
παντὸςof anythingGenitivegenitive (objective: 'a likeness of anything')→ relational specificationπᾶς (gen. παντός): 'of all / of anything'; the genitive depends on ὁμοίωμα ('a likeness of anything whatever'); the sweeping scope anticipates the threefold ὅσα-clauses that follow.
ὁμοίωμαlikenessAccusativesecond direct object of ποιήσεις (with οὐδέ)→ object specificationὁμοίωμα: 'likeness / form / representation'; renders תְּמוּנָה ('form / shape'); the term denotes any representational image; Paul echoes this vocabulary in the idolatry-indictment of Rom 1:23 (ἐν ὁμοιώματι εἰκόνος).
ὅσαwhateverNominativerelative pronoun (introducing first cosmic tier: heaven)→ participant referenceὅσος: 'as much/many as / whatever'; the neuter plural ὅσα renders אֲשֶׁר; the threefold ὅσα … ὅσα … ὅσα maps the tripartite cosmos (heaven / earth / waters beneath), forbidding images drawn from any realm of creation.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανῷheavenDativedative of place (locative: 'in heaven')→ sphere or referenceοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the first and highest tier of the cosmos (sun, moon, stars, birds), the realm 'above' (ἄνω).
ἄνωaboveadverb of place (qualifying οὐρανῷ)→ clausal contributionἄνω: 'above / up'; renders מִמַּעַל; situates the heavenly tier at the top of the cosmic structure.
καὶandcoordinate conjunction (linking cosmic tiers)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαwhateverNominativerelative pronoun (introducing second cosmic tier: earth)→ participant referenceὅσα: meaning 'whatever'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (introducing second cosmic tier: earth).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇearthDativedative of place (locative: 'in the earth')→ sphere or referenceγῆ: 'earth / land / ground'; renders אֶרֶץ; the middle tier of the cosmos (animals, humans), the realm 'beneath' (κάτω).
κάτωbeneathadverb of place (qualifying γῇ)→ clausal contributionκάτω: 'below / down'; renders מִתַּחַת; situates the earthly tier below the heavens.
καὶandcoordinate conjunction (linking cosmic tiers)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαwhateverNominativerelative pronoun (introducing third cosmic tier: waters)→ participant referenceὅσα: meaning 'whatever'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (introducing third cosmic tier: waters).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδασινwatersDativedative of place (locative: 'in the waters')→ sphere or referenceὕδωρ (pl. dat. ὕδασιν): 'water(s)'; renders מַיִם; the third tier — the subterranean waters and seas (fish, sea-creatures); together the three tiers form a complete merism of creation, leaving no realm exempt from the image-ban.
ὑποκάτωunderimproper preposition + genitive (locative: 'under the earth')→ spatial or relational framingὑποκάτω: 'underneath / below'; governs the genitive τῆς γῆς; renders מִתַּחַת לָאָרֶץ; locates the waters in the lowest cosmic region, beneath the earth's surface.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ὑποκάτω ('under the earth')→ relational specificationγῆ (gen. γῆς): the closing genitive completes the cosmic merism (heaven above / earth / waters under the earth), a totalizing formula ensuring that no image of any created thing whatsoever may be made for worship.
5
οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με
You shall not bow down to them, nor shall you serve them; for I am the LORD your God, a jealous God, repaying the sins of the fathers upon the children to the third and fourth generation of those who hate me,
The image-ban culminates in the prohibition of cultic veneration (προσκυνέω) and service (λατρεύω). The γάρ-clause gives the ground: YHWH is θεὸς ζηλωτής ('a jealous God', rendering אֵל קַנָּא), whose jealousy is covenant exclusivity, not petty envy. The participle ἀποδιδούς introduces the generational principle — sins 'repaid' to the third and fourth generation of haters — to be balanced by the mercy 'to thousands' in v. 6.
Word-by-word analysis· 29 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ + future indicative: categorical prohibition formula, rendering לֹא + imperfect.
προσκυνήσειςyou shall bow downFut Act Indic 2 Sg · προσκυνέωmain verb (prohibition of worship)→ prohibitive future (categorical ban on cultic prostration)προσκυνέω: 'do obeisance / bow down / worship'; renders הִשְׁתַּחֲוָה (Hishtaphel of חוה); denotes the physical act of prostration in worship; the dative αὐτοῖς ('to them') refers to the idols of v. 4 — the prohibition moves from making images to venerating them.
αὐτοῖςto themDativedative object of προσκυνήσεις (the images)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): refers back to εἴδωλον / ὁμοίωμα of v. 4 (construed as a plurality of cult-objects); προσκυνέω regularly takes the dative of the one worshipped.
οὐδὲnorcoordinating negative (linking to second prohibition)→ clausal contributionοὐδέ: 'and not / nor'; introduces the second, intensified prohibition (οὐδὲ μή + subjunctive).
μὴnotnegative particle (with aorist subjunctive = emphatic prohibition)→ discourse linkage or contrastμή: with the aorist subjunctive λατρεύσῃς forms the emphatic negation οὐ μή ('by no means'), the strongest form of prohibition in Greek; the shift from future indicative (προσκυνήσεις) to οὐ μή + subjunctive intensifies the ban on cultic service.
λατρεύσῃςyou shall serveAor Act Subj 2 Sg · λατρεύωsubjunctive of emphatic prohibition (with οὐδὲ μή)→ emphatic aorist subjunctive (absolute prohibition of cultic service)λατρεύω: 'serve / render cultic service / worship'; renders עָבַד; distinct from προσκυνέω (the bodily gesture), λατρεύω denotes ongoing religious service; the pairing 'bow down … serve' covers both the act and the lifestyle of idolatry. λατρεία becomes a key NT term for worship (Rom 12:1).
αὐτοῖςthemDativedative object of λατρεύσῃς (the images)→ participant reference or interestαὐτός (dat. pl.): again the idols; λατρεύω takes the dative of the object of service.
ἐγὼINominativesubject (emphatic, introducing the motive clause)→ participant referenceἐγώ: the emphatic pronoun recalls the self-presentation of v. 2; the motive for the prohibition is YHWH's own character and exclusive claim.
γάρforcausal conjunction (post-positive; introducing the motive clause)→ discourse linkage or contrastγάρ: 'for'; introduces the theological ground of the image-ban: the nature of YHWH himself as the jealous God.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (predicating κύριος of ἐγώ)→ stative present (timeless self-description)εἰμί: the recurrence of ἐγώ … εἰμι κύριος ὁ θεός σου from v. 2 frames the worship-prohibition with the same redemptive self-identification — the God who delivered is the God who will tolerate no rival.
κύριοςLORDNominativepredicate nominative→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה.
ὁtheNominativearticle (with appositional θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: 'God'; ὁ θεός σου ('your God') repeats the covenant formula of v. 2.
σουyourGenitivegenitive of possession (with θεός)→ relational specificationσύ (gen. σου): the covenant second-person singular possessive.
θεὸςa GodNominativenominative in apposition (qualified by ζηλωτής)→ participant prominenceθεός: the repeated, anarthrous θεός introduces the qualifying epithet ζηλωτής — 'a jealous God.'
ζηλωτὴςjealousNominativepredicate / appositional adjective-noun (qualifying θεός)→ participant prominenceζηλωτής: 'zealous / jealous one'; renders אֵל קַנָּא ('a jealous God'); the LXX uses the noun ζηλωτής rather than an adjective; the 'jealousy' of YHWH is covenant exclusivity — the rightful intolerance of a husband toward a rival, not capricious envy; the same root underlies the marriage-imagery of Israel's idolatry as adultery (Hos; Ezek 16).
ἀποδιδοὺςrepayingPres Act Ptcp Nom Masc Sg · ἀποδίδωμιattributive participle (describing YHWH's just dealing)→ customary present participle (characteristic, ongoing divine action)ἀποδίδωμι: 'give back / repay / requite'; renders פֹּקֵד ('visiting / reckoning'); the participle describes YHWH's characteristic justice — sins are 'repaid' (not arbitrarily but judicially) upon successive generations that perpetuate the fathers' hatred of God; the present tense marks this as God's settled manner of dealing.
ἁμαρτίαςsinsAccusativedirect object of ἀποδιδούς→ object specificationἁμαρτία: 'sin / failure'; renders עָוֹן ('iniquity'); the accusative plural is the object 'repaid'; the LXX's ἁμαρτία is the great term Paul will develop, here denoting the transgressions of idolatrous fathers.
πατέρωνof fathersGenitivegenitive of source/possession (whose sins)→ relational specificationπατήρ (gen. pl. πατέρων): 'fathers / ancestors'; renders אָבוֹת; the 'sins of the fathers' are the inherited patterns of idolatry visited on descendants who continue in them.
ἐπὶuponpreposition + accusative (direction of recompense)→ spatial or relational framingἐπί + accusative: 'upon'; marks the children as those upon whom the recompense falls.
τέκναchildrenAccusativeaccusative object of ἐπί→ object specificationτέκνον (pl. τέκνα): 'child / offspring'; renders בָּנִים; the descendants upon whom the fathers' iniquity is visited — qualified crucially by τοῖς μισοῦσίν με, i.e. those who themselves perpetuate the hatred of God.
ἕωςtoimproper preposition + genitive (extent: 'as far as')→ spatial or relational framingἕως: 'until / as far as'; with τρίτης καὶ τετάρτης γενεᾶς marks the temporal/generational extent of the recompense.
τρίτηςthirdGenitiveordinal adjective (with γενεᾶς)→ relational specificationτρίτος: 'third'; renders שִׁלֵּשִׁים; the third generation, part of the bounded measure of judgment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τετάρτηςfourthGenitiveordinal adjective (with γενεᾶς)→ relational specificationτέταρτος: 'fourth'; renders רִבֵּעִים; 'third and fourth generation' is a bounded, limited measure — strikingly contrasted with the 'thousands' of generations to whom mercy is shown (v. 6).
γενεᾶςgenerationGenitivegenitive (with ἕως: extent of generations)→ relational specificationγενεά: 'generation'; renders דּוֹר; the bounded scope of three or four generations frames divine judgment as measured and limited, whereas covenant mercy is boundless (εἰς χιλιάδας, v. 6).
τοῖςto thoseDativearticle (substantivizing the participle μισοῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦσίνwho hatePres Act Ptcp Dat Masc Pl · μισέωsubstantival participle (qualifying τέκνα: 'those who hate me')→ customary present participle (habitual disposition of hatred)μισέω: 'hate / reject'; renders שֹׂנְאַי; the crucial qualifier — the recompense falls on later generations insofar as they too 'hate' God, i.e. perpetuate the covenant-breaking of their fathers; this guards the principle against being read as arbitrary collective punishment.
μεmeAccusativedirect object of μισοῦσιν→ participant referenceἐγώ (acc. με): the object of hatred is YHWH himself; idolatry is framed not as a neutral error but as hostility toward the covenant God.
6
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου
and showing mercy to thousands, to those who love me and keep my ordinances.
The second participle ποιῶν ('doing / showing') balances ἀποδιδούς of v. 5: against the three or four generations of judgment stands ἔλεος εἰς χιλιάδας ('mercy to thousands [of generations]'). The asymmetry is the heart of the verse — judgment is measured, mercy is lavish. The beneficiaries are defined by love and obedience (ἀγαπῶσίν … φυλάσσουσιν), the inverse of the 'haters' of v. 5.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction (linking the two participial clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιῶνshowingPres Act Ptcp Nom Masc Sg · ποιέωattributive participle (parallel to ἀποδιδούς, v. 5)→ customary present participle (characteristic, ongoing divine mercy)ποιέω: 'do / make / show'; the idiom ποιέω ἔλεος ('do mercy / show lovingkindness') renders עֹשֶׂה חֶסֶד; the present participle marks God's habitual disposition; set against ἀποδιδούς it frames the divine character as one in which mercy vastly outweighs judgment.
ἔλεοςmercyAccusativedirect object of ποιῶν→ object specificationἔλεος: 'mercy / lovingkindness / steadfast love'; renders חֶסֶד (covenant loyalty); the LXX's standard rendering of the great covenant-word; the idiom ποιέω ἔλεος denotes acting in faithful covenant love toward those who love God.
εἰςtopreposition + accusative (extent: 'to thousands')→ spatial or relational framingεἰς + accusative: here marks the vast extent of the mercy — 'to thousands [of generations].'
χιλιάδαςthousandsAccusativeaccusative object of εἰς (extent of mercy)→ object specificationχιλιάς (pl. χιλιάδας): 'thousand'; renders אֲלָפִים; understood as 'thousands of generations' (cf. Deut 7:9); the deliberate contrast with 'third and fourth generation' (v. 5) magnifies divine mercy as incomparably greater than judgment.
τοῖςto thoseDativearticle (substantivizing ἀγαπῶσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαπῶσίνwho lovePres Act Ptcp Dat Masc Pl · ἀγαπάωsubstantival participle (beneficiaries of mercy: 'those who love me')→ customary present participle (habitual disposition of love)ἀγαπάω: 'love'; renders אֹהֲבַי; the precise antithesis of μισοῦσιν (v. 5); covenant love for God, expressed in obedience, is the condition for receiving his boundless ἔλεος; the love-and-keep pairing anticipates John 14:15.
μεmeAccusativedirect object of ἀγαπῶσιν→ participant referenceἐγώ (acc. με): the object of love is YHWH himself; covenant fidelity is framed as personal devotion to God.
καὶandcoordinate conjunction (linking the two participles defining the faithful)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςto thoseDativearticle (substantivizing φυλάσσουσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλάσσουσινwho keepPres Act Ptcp Dat Masc Pl · φυλάσσωsubstantival participle (parallel to ἀγαπῶσιν: 'those who keep')→ customary present participle (habitual obedience)φυλάσσω: 'guard / keep / observe'; renders שֹׁמְרֵי; love for God is concretely defined as keeping his commands — the participles ἀγαπῶσιν and φυλάσσουσιν are coordinate, making obedience the visible form of love.
τὰtheAccusativearticle (with προστάγματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
προστάγματάordinancesAccusativedirect object of φυλάσσουσιν→ object specificationπρόσταγμα: 'command / ordinance / decree'; renders מִצְוֹת ('commandments'); the LXX favors πρόσταγμα for divine statutes; keeping them is the concrete expression of loving God and the condition of receiving his covenant mercy.
μουmyGenitivegenitive of possession (with προστάγματα)→ relational specificationἐγώ (gen. μου): the commandments are emphatically YHWH's own; their authority rests on the divine 'I' that opened the Decalogue (v. 2).
7
οὐ λήμψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ
You shall not take the name of the LORD your God for vanity; for the LORD will by no means hold guiltless the one who takes his name for vanity.
The command (οὐ λήμψῃ … ἐπὶ ματαίῳ, rendering לֹא תִשָּׂא … לַשָּׁוְא) protects the sanctity of the divine Name. The γάρ-clause supplies the sanction with the emphatic οὐ … μὴ καθαρίσῃ ('he will by no means hold guiltless'), the strongest possible negation. The participle τὸν λαμβάνοντα recasts the prohibited act in the third person, defining the offender.
Word-by-word analysis· 22 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ + future indicative: the Decalogue's categorical prohibition formula, rendering לֹא + imperfect.
λήμψῃyou shall takeFut Mid Indic 2 Sg · λαμβάνωmain verb (prohibition: 'you shall not take/bear')→ prohibitive future (categorical ban)λαμβάνω (fut. λήμψομαι): 'take / receive / bear'; renders נָשָׂא ('lift up / carry / bear'); 'take the Name' may mean to utter it, to swear falsely by it, or to invoke it for empty/false ends; the Hellenistic spelling λήμψῃ (with intrusive μ) is characteristic of the LXX and NT.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of λήμψῃ→ object specificationὄνομα: 'name'; renders שֵׁם; the Name of YHWH represents his revealed character and presence; to 'take it for vanity' is to treat the holy Name — and thus God himself — as empty or trivial.
κυρίουof the LORDGenitivegenitive of possession (whose name)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; 'the name of the LORD' is, in the Hebrew, the Name itself — the LXX's κύριος both renders and reverently veils יהוה.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; the appositional 'the LORD your God' repeats the covenant formula of vv. 2, 5, binding the Name-command to the same redemptive relationship.
σουyourGenitivegenitive of possession (with θεοῦ)→ relational specificationσύ (gen. σου): the covenant second-person singular possessive.
ἐπὶfor / uponpreposition + dative (purpose/manner: 'for vanity')→ spatial or relational framingἐπί + dative: here 'for / with a view to'; the phrase ἐπὶ ματαίῳ ('for vanity / emptiness') renders לַשָּׁוְא; it covers false oaths, empty invocation, and any trivializing use of the Name.
ματαίῳvanityDativedative object of ἐπί (purpose: 'for an empty/vain end')→ sphere or referenceμάταιος: 'vain / empty / worthless'; renders שָׁוְא; the substantivized neuter τὸ μάταιον ('vanity / emptiness') is the LXX's term for what is hollow or false; in the prophets it is virtually a synonym for idolatry, so 'taking the Name for vanity' is conceptually linked to the worship of empty gods.
οὐnotnegative particle (part of emphatic οὐ … μή)→ discourse linkage or contrastοὐ: combines with μή below to form the emphatic negation οὐ μή ('by no means').
γὰρforcausal conjunction (post-positive; introducing the sanction)→ discourse linkage or contrastγάρ: 'for'; introduces the ground/sanction of the prohibition — divine justice will not overlook the offense.
μὴnotnegative particle (with aorist subjunctive = emphatic negation)→ discourse linkage or contrastμή: with οὐ and the aorist subjunctive καθαρίσῃ forms the emphatic οὐ μή ('by no means / certainly not'), the strongest negation in Greek, here asserting the certainty of divine sanction.
καθαρίσῃwill hold guiltlessAor Act Subj 3 Sg · καθαρίζωsubjunctive in emphatic negation (the divine sanction)→ emphatic aorist subjunctive (categorical denial: 'by no means acquit')καθαρίζω: 'cleanse / purify / hold clean'; renders נָקָה (Piel, 'leave unpunished / hold innocent'); the forensic sense here is 'acquit / hold guiltless'; the LXX renders the Hebrew idiom 'will not leave unpunished' by 'will by no means cleanse/acquit' — the offender will not be reckoned clean before God.
κύριοςLORDNominativesubject of καθαρίσῃ→ participant prominenceκύριος: rendering of יהוה; YHWH himself is the judge who will not acquit the one who profanes his Name — the sanction is divine, not merely human.
τὸνthe oneAccusativearticle (substantivizing λαμβάνοντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαμβάνονταwho takesPres Act Ptcp Acc Masc Sg · λαμβάνωsubstantival participle (direct object of καθαρίσῃ: 'the one who takes')→ customary present participle (the characteristic offender)λαμβάνω (pres. ptcp.): the substantival participle τὸν λαμβάνοντα ('the one taking') restates the prohibited act of the protasis in the third person, defining precisely who falls under the sanction; the present aspect marks habitual or characteristic abuse of the Name.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of λαμβάνοντα→ object specificationὄνομα: 'name'; the repetition of τὸ ὄνομα … ἐπὶ ματαίῳ from the protasis tightly binds offense and sanction.
αὐτοῦhisGenitivegenitive of possession (with ὄνομα: 'his name')→ relational specificationαὐτός (gen. αὐτοῦ): refers to κύριος; 'his name' is the Name of YHWH whose abuse incurs the sanction.
ἐπὶforpreposition + dative (purpose/manner, restating the offense)→ spatial or relational framingἐπὶ: meaning 'for'; here it marks the relation signaled by preposition + dative (purpose/manner, restating the offense).
ματαίῳvanityDativedative object of ἐπί (restating 'for vanity')→ sphere or referenceμάταιος: the repeated ἐπὶ ματαίῳ seals the verse with a verbal inclusio (protasis and sanction share the identical phrase), underscoring the exact correspondence of crime and consequence.
8
μνήσθητι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν
Remember the day of the Sabbaths, to keep it holy.
Uniquely among the early commands this one is cast as a positive aorist imperative (μνήσθητι, rendering זָכוֹר), not a prohibition. τὴν ἡμέραν τῶν σαββάτων ('the day of the Sabbaths') is the LXX's plural-for-singular idiom; the complementary infinitive ἁγιάζειν ('to sanctify/keep holy') states the goal of remembrance.
Word-by-word analysis· 7 words
μνήσθητιrememberAor Pass(Dep) Impv 2 Sg · μιμνῄσκομαιmain verb (positive command)→ ingressive aorist imperative (call to active, deliberate remembrance)μιμνῄσκομαι: 'remember / be mindful of / call to mind'; renders זָכוֹר (infinitive absolute used imperativally); the deponent aorist passive imperative μνήσθητι summons not mere recollection but active observance; 'remembering' the Sabbath means hallowing it in practice.
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of μνήσθητι→ object specificationἡμέρα: 'day'; renders יוֹם; the object of remembrance is the specific, recurring sacred day; though μιμνῄσκομαι often takes the genitive, here it takes the accusative of the thing remembered (a Hebraizing construction).
τῶνof theGenitivearticle (with σαββάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σαββάτωνSabbathsGenitivegenitive of definition/apposition ('the day [which is] the Sabbath')→ relational specificationσάββατον (pl. σάββατα): a Greek transliteration of the Aramaic/Hebrew שַׁבָּת; the LXX frequently uses the plural σάββατα with singular meaning (a Semitic-flavored idiom carried into the NT, e.g. Matt 28:1); ἡ ἡμέρα τῶν σαββάτων = 'the Sabbath day.'
ἁγιάζεινto keep holyPres Act Infin · ἁγιάζωcomplementary/epexegetic infinitive (purpose of remembrance)→ present infinitive (ongoing sanctification of the day)ἁγιάζω: 'make holy / sanctify / consecrate'; renders קַדֵּשׁ (Piel of קדשׁ); the infinitive defines what remembering entails — setting the day apart as holy; the present aspect implies continual, recurring consecration of each Sabbath.
αὐτήνitAccusativedirect object of ἁγιάζειν (the day)→ participant referenceαὐτός (acc. fem. αὐτήν): refers to τὴν ἡμέραν; the day itself is the object to be sanctified — holiness is predicated of time, not merely of place or person.
9
ἓξ ἡμέρας ἐργᾷ καὶ ποιήσεις πάντα τὰ ἔργα σου
Six days you shall labor and do all your works,
The Sabbath rhythm is framed positively first: six days for work. The accusative of duration ἓξ ἡμέρας ('for six days') sets the temporal frame; the two verbs ἐργᾷ and ποιήσεις (with πάντα τὰ ἔργα σου) make labor itself a divinely ordered part of the weekly pattern — rest is meaningful against the backdrop of commanded work.
Word-by-word analysis· 9 words
ἓξsixindeclinable numeral (modifying ἡμέρας)→ clausal contributionἕξ: 'six'; indeclinable cardinal; ἓξ ἡμέρας ('six days') sets the working frame answered by the seventh day's rest — the same number governs the creation-week ground of v. 11.
ἡμέραςdaysAccusativeaccusative of duration ('for six days')→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; the accusative of extent of time renders the Hebrew construction; 'six days' is the span allotted for labor.
ἐργᾷyou shall laborFut Mid Indic 2 Sg · ἐργάζομαιmain verb (commanded labor)→ future of injunction (work as part of the divinely ordered rhythm)ἐργάζομαι: 'work / labor'; renders עָבַד; the contracted form ἐργᾷ (2 sg.) commands work, not merely permits it — labor is integral to the creational pattern, framed by the Sabbath rather than opposed to it.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (parallel to ἐργᾷ)→ future of injunction (perform all one's work in the six days)ποιέω: 'do / make'; renders עָשָׂה; the pairing 'labor and do all your works' is comprehensive — every task belongs to the six days, leaving the seventh wholly to God; the same verb ποιέω governs the prohibition οὐ ποιήσεις … ἔργον in v. 10.
πάνταallAccusativeattributive adjective (modifying ἔργα)→ object specificationπᾶς: 'all / every'; πάντα τὰ ἔργα σου ('all your works') stresses comprehensiveness — the whole of one's labor is to be completed within the six days.
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativedirect object of ποιήσεις→ object specificationἔργον: 'work / deed / task'; renders מְלָאכָה ('labor / occupation'); the same noun (sg. ἔργον) names what is forbidden on the seventh day in v. 10, binding the positive and negative halves of the command.
σουyourGenitivegenitive of possession (with ἔργα)→ relational specificationσύ (gen. σου): 'your'; the covenant second-person singular addresses each Israelite's own labor.
10
τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου ὁ παῖς σου καὶ ἡ παιδίσκη σου ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ πᾶν κτῆνός σου καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί
but the seventh day is a Sabbath to the LORD your God; you shall not do any work on it — you, and your son, and your daughter, your male slave and your female slave, your ox and your beast of burden and any cattle of yours, and the sojourner who dwells among you.
δέ marks the contrast with the six working days. The seventh day is σάββατα κυρίῳ — 'a Sabbath belonging to the LORD' (dative of possession/advantage). The prohibition οὐ ποιήσεις … πᾶν ἔργον is then extended in a long, deliberately exhaustive list (son, daughter, slaves, animals, resident alien) so that no member of the household — human or animal, native or foreign — is excluded from the rest.
Word-by-word analysis· 50 words
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive; contrasting with the six days)→ discourse linkage or contrastδέ: 'but / and'; here mildly adversative, marking the contrast between the six days of labor (v. 9) and the seventh day of rest.
ἡμέρᾳdayDativedative of time (when: 'on the seventh day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; the dative of time designates the specific day set apart from labor.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the seventh day — grounded in v. 11 in God's own rest on the seventh day of creation (Gen 2:2–3).
σάββαταa SabbathNominativepredicate nominative (with implied verb 'is')→ participant prominenceσάββατον (pl. σάββατα): 'Sabbath / rest'; the plural-for-singular idiom; here predicate — 'the seventh day is a Sabbath to the LORD'; the word itself evokes Hebrew שָׁבַת ('cease / rest').
κυρίῳto the LORDDativedative of possession/advantage ('a Sabbath belonging to the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of יהוה; the dative marks the day as YHWH's own — the rest is not mere cessation but consecration to God; σάββατα κυρίῳ renders שַׁבָּת לַיהוה.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ→ sphere or referenceθεός (dat. θεῷ): 'God'; the appositional 'the LORD your God' again ties the command to the covenant relationship.
σουyourGenitivegenitive of possession (with θεῷ)→ relational specificationσύ (gen. σου): the covenant second-person singular possessive.
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ + future indicative: the categorical prohibition formula.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (prohibition of work)→ prohibitive future (categorical ban on labor)ποιέω: 'do / make'; the same verb commanded in v. 9 (ποιήσεις πάντα τὰ ἔργα) is now negated for the seventh day — work fully permitted on six days is wholly forbidden on the one.
ἐνonpreposition + dative (temporal: 'on it')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on it').
αὐτῇitDativedative object of ἐν (the seventh day)→ participant reference or interestαὐτός (dat. fem. αὐτῇ): refers to ἡ ἡμέρα ἡ ἑβδόμη; 'on it' = on the Sabbath day.
πᾶνanyAccusativeattributive adjective (modifying ἔργον)→ object specificationπᾶς: 'all / any / every'; with the negative οὐ … πᾶν ('not any') it forms the Hebraizing universal negation — no work whatsoever (cf. לֹא … כָל).
ἔργονworkAccusativedirect object of ποιήσεις→ object specificationἔργον: 'work / task'; renders מְלָאכָה; the singular here (against the plural ἔργα of v. 9) with πᾶν makes the prohibition comprehensive — not one task is permitted.
σὺyouNominativeappositional subject (heading the list of those bound by the rest)→ participant referenceσύ: 'you'; the emphatic nominative heads the inclusive catalogue — the rest binds the householder first, then radiates outward to dependents, slaves, animals, and the alien.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with υἱός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱόςsonNominativeappositional subject (member of the household)→ participant prominenceυἱός: 'son'; renders בֵּן; first of the dependents — the Sabbath rest extends to the next generation.
σουyourGenitivegenitive of possession (with υἱός)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with υἱός).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with θυγάτηρ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγάτηρdaughterNominativeappositional subject (member of the household)→ participant prominenceθυγάτηρ: 'daughter'; renders בַּת; son and daughter together comprehend all the householder's children in the rest.
σουyourGenitivegenitive of possession (with θυγάτηρ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θυγάτηρ).
ὁtheNominativearticle (with παῖς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςmale slaveNominativeappositional subject (member of the household)→ participant prominenceπαῖς: 'servant / slave / boy'; renders עֶבֶד; here the male household slave; the inclusion of slaves in the Sabbath rest is socially radical — even bonded labor ceases, anticipating the humanitarian rationale of Deut 5:14–15.
σουyourGenitivegenitive of possession (with παῖς)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παῖς).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with παιδίσκη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηfemale slaveNominativeappositional subject (member of the household)→ participant prominenceπαιδίσκη: 'maidservant / female slave'; renders אָמָה; the female counterpart to παῖς; the same word recurs in the coveting-list of v. 17, where the neighbor's slaves are objects of forbidden desire.
σουyourGenitivegenitive of possession (with παιδίσκη)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παιδίσκη).
ὁtheNominativearticle (with βοῦς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοῦςoxNominativeappositional subject (the household's draft animal)→ participant prominenceβοῦς: 'ox / cow / head of cattle'; renders שׁוֹר; the ox represents the chief working animal; even beasts of labor share the rest, an extension beyond the human household.
σουyourGenitivegenitive of possession (with βοῦς)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βοῦς).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with ὑποζύγιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζύγιόνbeast of burdenNominativeappositional subject (the household's pack animal)→ participant prominenceὑποζύγιον: lit. 'animal under the yoke', i.e. 'beast of burden / donkey'; renders חֲמוֹר ('ass'); the LXX regularly uses ὑποζύγιον for the donkey; it likewise appears in the coveting-list of v. 17.
σουyourGenitivegenitive of possession (with ὑποζύγιον)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὑποζύγιον).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνanyNominativeattributive adjective (modifying κτῆνος)→ participant prominenceπᾶς: 'all / every'; πᾶν κτῆνος ('every / any beast') sweeps up all remaining livestock not specified by name, making the rest total.
κτῆνόςcattleNominativeappositional subject (livestock in general)→ participant prominenceκτῆνος: 'beast / domestic animal / cattle'; renders בְּהֵמָה; the generic term gathering all the householder's animals into the Sabbath rest.
σουyourGenitivegenitive of possession (with κτῆνος)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κτῆνος).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with προσήλυτος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσήλυτοςsojournerNominativeappositional subject (the resident alien)→ participant prominenceπροσήλυτος: 'newcomer / resident alien / proselyte'; renders גֵּר; a LXX coinage (from προσέρχομαι, 'come to') that later acquires the technical sense 'convert / proselyte' (cf. Matt 23:15; Acts 2:11); here the resident foreigner is included in Israel's Sabbath rest, signalling its embracing scope.
ὁthe oneNominativearticle (substantivizing παροικῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παροικῶνwho dwellsPres Act Ptcp Nom Masc Sg · παροικέωattributive participle (qualifying προσήλυτος: 'who sojourns among you')→ customary present participle (ongoing residence)παροικέω: 'dwell alongside / sojourn as a resident alien'; renders גּוּר; the participle defines the προσήλυτος as one settled within Israel; cognate παροικία ('sojourning') describes Israel's own status in Egypt — the alien who lives among them is granted the rest Israel itself longed for in bondage.
ἐνamongpreposition + dative (location: 'among you')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (location: 'among you').
σοίyouDativedative object of ἐν (the community among whom the alien dwells)→ participant reference or interestσύ (dat. σοί): 'you'; ἐν σοί ('among you / in your midst') closes the household catalogue, locating even the foreigner within the covenant community's rest.
11
ἐν γὰρ ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ διὰ τοῦτο εὐλόγησεν κύριος τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν
For in six days the LORD made the heaven and the earth and the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the seventh day and hallowed it.
The γάρ-clause supplies the theological foundation of the Sabbath in the creation-week of Gen 2:1–3: God 'made' (ἐποίησεν) in six days and 'rested' (κατέπαυσεν) on the seventh, so the διὰ τοῦτο ('therefore') draws the inference — he 'blessed' (εὐλόγησεν) and 'hallowed' (ἡγίασεν) that day. The human Sabbath imitates the divine rest; the rhythm of creation is inscribed into the covenant. The verb κατέπαυσεν grounds the κατάπαυσις-theology of Heb 3–4.
Word-by-word analysis· 36 words
ἐνinpreposition + dative (temporal: 'in six days')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'in six days').
γὰρforcausal conjunction (post-positive; introducing the creation-ground)→ discourse linkage or contrastγάρ: 'for'; introduces the rationale of the Sabbath command — it rests on God's own pattern in creation, not on mere social convenience.
ἓξsixindeclinable numeral (modifying ἡμέραις)→ clausal contributionἕξ: 'six'; the six days of creation correspond exactly to the six working days of vv. 9–10 — the human week mirrors the creation week.
ἡμέραιςdaysDativedative of time (within which: 'in six days')→ sphere or referenceἡμέρα (dat. pl. ἡμέραις): 'day'; the dative of time-within-which marks the span of the creative work.
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb (the creative act)→ constative aorist (the completed work of creation)ποιέω: 'make / create'; the same verb of Gen 1:1 LXX (ἐποίησεν ὁ θεός); echoing the creation narrative, it makes the Sabbath an imitation of the Creator's own working-and-resting; the verbal link to ποιήσεις (vv. 9–10) ties human labor to divine.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of יהוה; in Gen 1 the Creator is ὁ θεός; here Exodus names the Creator as κύριος (YHWH), identifying Israel's covenant Lord with the maker of heaven and earth.
τὸνtheAccusativearticle (with οὐρανόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheavenAccusativedirect object of ἐποίησεν→ object specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the first member of the created order, echoing Gen 1:1; the same three realms named in the image-ban (v. 4) reappear here as the work of the Creator's hand.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativedirect object of ἐποίησεν (coordinate)→ object specificationγῆ: 'earth / land'; renders אֶרֶץ; with οὐρανόν it forms the merism 'heaven and earth' for the whole cosmos (Gen 1:1).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with θάλασσαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θάλασσανseaAccusativedirect object of ἐποίησεν (coordinate)→ object specificationθάλασσα: 'sea'; renders יָם; the addition of 'the sea' makes the cosmic catalogue match the three-tier structure of the image-ban (heaven / earth / waters, v. 4).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallAccusativesubstantival adjective (direct object: 'all things')→ object specificationπᾶς: 'all'; πάντα τὰ ἐν αὐτοῖς ('all the things in them') totalizes the creation — nothing exists that the Creator did not make; this comprehensive formula recurs in NT confessions (Acts 4:24; 14:15; Rev 10:6).
τὰthe thingsAccusativearticle (substantizing the prepositional phrase ἐν αὐτοῖς)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
αὐτοῖςthemDativedative object of ἐν (heaven, earth, sea)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): refers to the three realms; 'all that is in them' embraces every creature of every domain.
καὶandcoordinate conjunction (sequencing creation → rest)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέπαυσενrestedAor Act Indic 3 Sg · καταπαύωmain verb (the divine rest)→ constative aorist (the completed seventh-day rest)καταπαύω: 'cause to cease / rest'; renders שָׁבַת ('ceased') and נוּחַ ('rested') in Gen 2:2–3; the cognate noun κατάπαυσις ('rest') becomes the central term of the Sabbath-rest theology of Heb 3:11–4:11, where the seventh-day rest typifies the eschatological rest of God's people.
τῇon theDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when: 'on the seventh day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; the day of the divine rest, the archetype of Israel's Sabbath.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ)→ sphere or referenceἕβδομος: 'seventh'; the divine rest on the seventh day (Gen 2:2) is the direct ground of the human Sabbath on the seventh day (v. 10).
διὰbecause ofpreposition + accusative (causal: 'on account of this')→ spatial or relational framingδιά + accusative: 'because of / on account of'; with τοῦτο forms the inferential 'therefore', drawing the consequence from God's creative rest.
τοῦτοthisAccusativedemonstrative (object of διά: 'because of this')→ participant referenceοὗτος: 'this'; διὰ τοῦτο ('therefore / for this reason') marks the logical consequence — because God rested on the seventh day, he blessed and sanctified it.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (divine blessing of the day)→ constative aorist (the completed act of blessing)εὐλογέω: 'bless / speak well of'; renders בֵּרַךְ; God's blessing of the seventh day (Gen 2:3) sets it apart as a day charged with divine favor — the only 'thing' in the creation account blessed besides living creatures and humanity.
κύριοςLORDNominativesubject of εὐλόγησεν→ participant prominenceκύριος: rendering of יהוה; the Creator who rested is the same Lord who blesses and hallows the day.
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of εὐλόγησεν→ object specificationἡμέρα (acc. ἡμέραν): 'day'; the object of both blessing and sanctification — the day itself, not merely an activity, is consecrated.
τὴνtheAccusativearticle (with ἑβδόμην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμηνseventhAccusativeordinal adjective (modifying ἡμέραν)→ object specificationἕβδομος: 'seventh'; the day blessed and hallowed is precisely the seventh — the Sabbath.
καὶandcoordinate conjunction (blessing → sanctification)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡγίασενhallowedAor Act Indic 3 Sg · ἁγιάζωmain verb (divine sanctification of the day)→ constative aorist (the completed act of consecration)ἁγιάζω: 'sanctify / make holy / consecrate'; renders קִדֵּשׁ; the same verb commanded of Israel in v. 8 (ἁγιάζειν αὐτήν) — God himself first sanctified the day, and Israel's command is to maintain the holiness God established at creation; the divine act grounds the human duty.
αὐτήνitAccusativedirect object of ἡγίασεν (the seventh day)→ participant referenceαὐτός (acc. fem. αὐτήν): refers to τὴν ἡμέραν τὴν ἑβδόμην; the closing pronoun matches ἁγιάζειν αὐτήν of v. 8, framing the Sabbath unit (vv. 8–11) with the motif of the sanctified day.
12
τίμα τὸν πατέρα σου καὶ τὴν μητέρα ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι
Honor your father and your mother, that it may be well with you and that you may be long-lived upon the good land which the LORD your God is giving you.
Like the Sabbath, this is a positive command (present imperative τίμα, rendering כַּבֵּד). Uniquely it is attached to a double ἵνα-promise: well-being (εὖ σοι γένηται) and long life upon the good land. Paul cites this verse verbatim from the LXX at Eph 6:2–3 — including ἵνα εὖ σοι γένηται — and calls it ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, 'the first commandment with a promise.' The LXX's addition of τῆς ἀγαθῆς ('the good land') is a Septuagintal expansion not in the MT.
Word-by-word analysis· 27 words
τίμαhonorPres Act Impv 2 Sg · τιμάωmain verb (positive command)→ durative present imperative (continual, lifelong honoring)τιμάω: 'honor / value / hold in esteem'; renders כַּבֵּד (Piel of כבד, 'be heavy / weighty'); the present imperative commands ongoing, habitual honor — not a single act but a settled disposition; Jesus and Paul both cite this command (Matt 15:4; 19:19; Mark 7:10; Eph 6:2).
τὸνtheAccusativearticle (with πατέρα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραfatherAccusativedirect object of τίμα→ object specificationπατήρ (acc. πατέρα): 'father'; renders אָב; together with μητέρα forms the object of honor; this is the first command governing human relationships, the hinge between the 'God-ward' and 'neighbor-ward' tables.
σουyourGenitivegenitive of possession (with πατέρα)→ relational specificationσύ (gen. σου): the covenant second-person singular possessive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with μητέρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μητέραmotherAccusativedirect object of τίμα (coordinate with πατέρα)→ object specificationμήτηρ (acc. μητέρα): 'mother'; renders אֵם; father and mother are honored equally, an unusual elevation of the mother's status in the ancient world; the pairing recurs in the NT citations (Matt 15:4; Eph 6:2).
ἵναthatpurpose/result conjunction (introducing first promise-clause)→ discourse linkage or contrastἵνα: 'that / in order that'; introduces the first of two purpose clauses stating the promised consequence; Paul cites this exact clause (ἵνα εὖ σοι γένηται) at Eph 6:3.
εὖwelladverb (with γένηται: 'that it may go well')→ clausal contributionεὖ: 'well / rightly'; renders יִיטַב; the idiom εὖ σοι γένηται ('it may be well with you') promises flourishing as the fruit of honoring parents; quoted verbatim in Eph 6:3.
σοιwith youDativedative of advantage ('well with you')→ participant reference or interestσύ (dat. σοι): the dative of advantage; the well-being accrues to the one who honors parents.
γένηταιit may beAor Mid Subj 3 Sg · γίνομαιverb of purpose clause (subjunctive with ἵνα)→ ingressive aorist subjunctive (the coming-about of well-being)γίνομαι: 'become / come to be / happen'; the impersonal εὖ … γένηται ('it may come to be well') expresses the promised outcome; the subjunctive after ἵνα is standard for purpose.
καὶandcoordinate conjunction (linking the two promise-clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναthatpurpose conjunction (introducing second promise-clause)→ discourse linkage or contrastἵνα: the second purpose clause adds the promise of long life upon the land.
μακροχρόνιοςlong-livedNominativepredicate adjective (with γένῃ: 'that you may become long-lived')→ participant prominenceμακροχρόνιος: 'long-lived / of long duration'; a compound (μακρός + χρόνος); renders the Hebrew יַאֲרִכוּן יָמֶיךָ ('your days may be long'); Paul reproduces the sense at Eph 6:3 (ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς).
γένῃyou may beAor Mid Subj 2 Sg · γίνομαιverb of second purpose clause (subjunctive with ἵνα)→ ingressive aorist subjunctive (becoming long-lived)γίνομαι: 'become'; the second-person γένῃ ('that you may become [long-lived]') makes the addressee the beneficiary of the promise; longevity in the land is the covenant blessing attached to honoring parents.
ἐπὶuponpreposition + genitive (location: 'upon the land')→ spatial or relational framingἐπί + genitive: 'upon / on'; locates the promised long life in the land of inheritance.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the promised land)→ relational specificationγῆ (gen. γῆς): 'land'; renders אֲדָמָה ('ground / land'); the land of promise, the inheritance toward which the redeemed people journey.
τῆςtheGenitivearticle (with ἀγαθῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαθῆςgoodGenitiveattributive adjective (modifying γῆς)→ relational specificationἀγαθός: 'good'; τῆς γῆς τῆς ἀγαθῆς ('the good land') is a Septuagintal expansion not present in the MT of Exod 20:12 (cf. Deut, which has variant promises); it intensifies the promise, characterizing the inheritance as a land of blessing.
ἧςwhichGenitiverelative pronoun (genitive by attraction; object of δίδωσιν)→ relational specificationὅς (gen. fem. ἧς): the relative pronoun, genitive by attraction to its antecedent γῆς (the expected accusative ἥν is drawn into the case of γῆς); refers to the land YHWH gives.
κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: rendering of יהוה; the land is YHWH's gift, not Israel's achievement — the promise of v. 12 rests on the same gracious Giver who redeemed Israel in v. 2.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: 'God'; the covenant formula 'the LORD your God' again grounds the promise in the personal relationship established at v. 2.
σουyourGenitivegenitive of possession (with θεός)→ relational specificationσύ (gen. σου): the covenant second-person singular possessive.
δίδωσίνis givingPres Act Indic 3 Sg · δίδωμιverb of relative clause (the divine gift of the land)→ progressive present (the gift in process of being granted)δίδωμι: 'give'; renders נֹתֵן (participle, 'is giving'); the present tense presents the land as a gift in the very process of being bestowed — already promised, soon to be possessed; the gift-language frames the whole covenant as grace.
σοιto youDativedative of indirect object (recipient of the land)→ participant reference or interestσύ (dat. σοι): the dative recipient; the land is given 'to you' — the covenant people are the beneficiaries of the divine gift.
13
οὐ μοιχεύσεις
You shall not commit adultery.
MAJOR CRUX: in the LXX tradition reflected here, the prohibition of adultery comes FIRST among the terse commands, before theft and murder — differing from the MT order (murder, adultery, theft). This LXX sequence (μοιχεύσεις / κλέψεις / φονεύσεις, vv. 13–15) is the order presupposed by the NT citations that list adultery before murder: Luke 18:20; Rom 13:9; Jas 2:11. The command is a bare two-word categorical prohibition (οὐ + future indicative).
Word-by-word analysis· 2 words
οὐnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ + future indicative: the bare prohibition formula, rendering לֹא + imperfect; the terseness of these commands (one or two words) gives them an absolute, lapidary force.
μοιχεύσειςyou shall commit adulteryFut Act Indic 2 Sg · μοιχεύωmain verb (absolute prohibition)→ prohibitive future (categorical, permanent ban)μοιχεύω: 'commit adultery'; renders נָאַף; in the LXX Decalogue this command stands FIRST among the terse prohibitions of vv. 13–15, before κλέψεις and φονεύσεις — the order followed by Luke 18:20; Rom 13:9; Jas 2:11; Jesus radicalizes this command to the level of the heart at Matt 5:27–28, using the same verb (μοιχεύω).
14
οὐ κλέψεις
You shall not steal.
In the LXX sequence theft stands second, between adultery (v. 13) and murder (v. 15). Again a bare two-word categorical prohibition. The placement κλέψεις before φονεύσεις is part of the distinctive LXX order reflected in Rom 13:9 and Jas 2:11.
Word-by-word analysis· 2 words
οὐnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ + future indicative: the bare prohibition formula, rendering לֹא + imperfect.
κλέψειςyou shall stealFut Act Indic 2 Sg · κλέπτωmain verb (absolute prohibition)→ prohibitive future (categorical, permanent ban)κλέπτω: 'steal / take by stealth'; renders גָּנַב; in the LXX order this is the SECOND terse prohibition (between adultery and murder); Paul lists οὐ κλέψεις in his summary of the commandments at Rom 13:9, in the same adultery–steal sequence.
15
οὐ φονεύσεις
You shall not murder.
In the LXX sequence murder stands THIRD, after adultery and theft — the reverse of the MT, where 'you shall not murder' heads this group. The verb φονεύω (rendering רָצַח) denotes unlawful killing, not all killing (war, capital justice fall outside its scope). The NT citations that put adultery before murder (Luke 18:20; Rom 13:9; Jas 2:11) follow precisely this LXX ordering.
Word-by-word analysis· 2 words
οὐnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ + future indicative: the bare prohibition formula, rendering לֹא + imperfect.
φονεύσειςyou shall murderFut Act Indic 2 Sg · φονεύωmain verb (absolute prohibition)→ prohibitive future (categorical, permanent ban)φονεύω: 'murder / kill unlawfully'; renders רָצַח, which denotes culpable homicide (murder/manslaughter) rather than all killing; in the LXX Decalogue this stands THIRD among the terse prohibitions, AFTER adultery and theft — the crux of the LXX ordering; Jesus cites οὐ φονεύσεις and radicalizes it to anger at Matt 5:21–22; Jas 2:11 explicitly juxtaposes 'do not commit adultery' and 'do not murder' in the LXX order.
16
οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ
You shall not bear false witness against your neighbor — false testimony.
The command against perjury (οὐ ψευδομαρτυρήσεις, rendering לֹא תַעֲנֶה … עֵד שָׁקֶר) protects the neighbor in the judicial sphere. The cognate accusative μαρτυρίαν ψευδῆ ('false testimony') reinforces the compound verb — a Hebraizing redundancy underscoring the falsehood. πλησίον ('neighbor') links this command to the love-of-neighbor summary (Lev 19:18; Rom 13:9–10).
Word-by-word analysis· 8 words
οὐnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ + future indicative: the categorical prohibition formula.
ψευδομαρτυρήσειςyou shall bear false witnessFut Act Indic 2 Sg · ψευδομαρτυρέωmain verb (absolute prohibition)→ prohibitive future (categorical ban on perjury)ψευδομαρτυρέω: 'bear false witness / give false testimony'; a compound (ψευδής + μαρτυρέω); renders the Hebrew idiom עָנָה … עֵד שָׁקֶר ('answer/testify as a false witness'); a forensic term protecting the neighbor in court; Jesus cites this command at Matt 19:18 (οὐ ψευδομαρτυρήσεις).
κατὰagainstpreposition + genitive (hostile direction: 'against')→ spatial or relational framingκατά + genitive: 'against'; marks the neighbor as the one harmed by the false testimony — the offense is fundamentally relational and social.
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive object of κατά (substantivized adverb)→ relational specificationπλησίον: originally an adverb 'nearby', used substantively as 'neighbor'; renders רֵעַ; the indeclinable form takes its case from the article; 'the neighbor' is the fellow Israelite, and by extension every fellow human (cf. Luke 10:29–37); the same word governs the coveting command of v. 17.
σουyourGenitivegenitive of possession (with πλησίον)→ relational specificationσύ (gen. σου): 'your'; personalizes the neighbor — the one against whom false witness must not be borne is your own fellow.
μαρτυρίανtestimonyAccusativecognate accusative (with ψευδομαρτυρήσεις)→ object specificationμαρτυρία: 'testimony / witness'; the cognate accusative μαρτυρίαν ψευδῆ reinforces the verb ψευδομαρτυρήσεις — a Hebraizing pleonasm rendering the Hebrew construction and underscoring that the testimony in view is specifically false.
ψευδῆfalseAccusativeattributive adjective (modifying μαρτυρίαν)→ object specificationψευδής: 'false / lying'; renders שָׁקֶר / שָׁוְא; the adjective makes explicit the falsehood already contained in the compound verb, sealing the prohibition against perjury.
17
οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν
You shall not covet your neighbor's wife. You shall not covet your neighbor's house, nor his field, nor his male slave, nor his female slave, nor his ox, nor his beast of burden, nor any cattle of his, nor whatever belongs to your neighbor.
The final 'word' forbids ἐπιθυμία ('desire / covetousness'). CRUX: the LXX puts the neighbor's WIFE first (τὴν γυναῖκα … then τὴν οἰκίαν), with the verb οὐκ ἐπιθυμήσεις repeated, whereas the MT of Exodus puts the house first; the LXX's order here matches Deut 5:21. This is the command Paul singles out in Rom 7:7 (οὐκ ἐπιθυμήσεις) as the one through which sin, seizing its opportunity, produced in him every kind of covetousness. The long οὔτε-series (field, slaves, ox, donkey, all cattle, everything) totalizes the prohibition, echoing the Sabbath household-list of v. 10.
Word-by-word analysis· 44 words
οὐκnotnegative particle (with future indicative = absolute prohibition)→ discourse linkage or contrastοὐ (οὐκ before vowel) + future indicative: the categorical prohibition formula, rendering לֹא + imperfect.
ἐπιθυμήσειςyou shall covetFut Act Indic 2 Sg · ἐπιθυμέωmain verb (absolute prohibition)→ prohibitive future (categorical ban on covetous desire)ἐπιθυμέω: 'desire / covet / long for'; renders חָמַד ('desire') and אָוָה ('crave'); this is THE command Paul isolates in Rom 7:7 (οὐκ ἐπιθυμήσεις) as the one that 'made sin known' and through which sin produced 'all manner of covetousness' (πᾶσαν ἐπιθυμίαν); uniquely among the commands it targets inner desire, not merely outward act — the bridge to Jesus' interiorizing of the law (Matt 5:28).
τὴνtheAccusativearticle (with γυναῖκα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativedirect object of ἐπιθυμήσεις (first object: the neighbor's wife)→ object specificationγυνή (acc. γυναῖκα): 'woman / wife'; renders אֵשֶׁת; CRUX OF ORDER: the LXX of Exodus places the wife FIRST (before the house), agreeing with Deut 5:21 against the MT of Exod 20:17 (which lists the house first); the priority of the wife reflects her personal dignity over property.
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of possession (substantivized adverb: 'your neighbor's')→ relational specificationπλησίον: 'neighbor' (substantivized adverb); renders רֵעַ; the repeated 'your neighbor' (×3 in this verse) makes the command relational — coveting is a wrong against the neighbor whose love is the law's summary (Rom 13:9–10).
σουyourGenitivegenitive of possession (with πλησίον)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πλησίον).
οὐκnotnegative particle (second prohibition, with future indicative)→ discourse linkage or contrastοὐ (οὐκ): the repeated negative introduces the second prohibition (against coveting the house), the LXX separating the wife and the house into two distinct commands.
ἐπιθυμήσειςyou shall covetFut Act Indic 2 Sg · ἐπιθυμέωmain verb (second, repeated prohibition)→ prohibitive future (categorical ban)ἐπιθυμέω: the verb is repeated (against the neighbor's house and possessions); the double οὐκ ἐπιθυμήσεις structures the command into two members — the wife, then the household property — matching the structure of Deut 5:21.
τὴνtheAccusativearticle (with οἰκίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκίανhouseAccusativedirect object of the second ἐπιθυμήσεις→ object specificationοἰκία: 'house / household'; renders בַּיִת; the house heads the list of property; in the LXX of Exodus it follows the wife (unlike the MT of Exod 20, like Deut 5).
τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborGenitivegenitive of possession ('your neighbor's')→ relational specificationπλησίον: meaning 'neighbor'; it serves as genitive of possession ('your neighbor's').
σουyourGenitivegenitive of possession (with πλησίον)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πλησίον).
οὔτεnorcoordinating negative (first of the οὔτε-series)→ clausal contributionοὔτε: 'and not / nor'; the long οὔτε … οὔτε chain (×7) extends the prohibition across the neighbor's whole estate, a totalizing list that parallels the Sabbath household-catalogue of v. 10.
τὸνtheAccusativearticle (with ἀγρόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγρὸνfieldAccusativeobject in the οὔτε-series (still governed by ἐπιθυμήσεις)→ object specificationἀγρός: 'field / farmland'; renders שָׂדֶה; the field heads the catalogue of the neighbor's possessions; its inclusion (present in the LXX and Deut 5:21) is absent from the MT of Exod 20:17.
αὐτοῦhisGenitivegenitive of possession (with ἀγρόν)→ relational specificationαὐτός (gen. αὐτοῦ): 'his'; refers to the neighbor; the repeated αὐτοῦ binds each item to the neighbor as its rightful owner.
οὔτεnorcoordinating negative (continuing the series)→ clausal contributionοὔτε: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
τὸνtheAccusativearticle (with παῖδα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδαmale slaveAccusativeobject in the οὔτε-series→ object specificationπαῖς (acc. παῖδα): 'servant / male slave'; renders עֶבֶד; the same term as in the Sabbath list (v. 10), here as an item of the neighbor's property not to be coveted.
αὐτοῦhisGenitivegenitive of possession (with παῖδα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παῖδα).
οὔτεnorcoordinating negative (continuing the series)→ clausal contributionοὔτε: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
τὴνtheAccusativearticle (with παιδίσκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηνfemale slaveAccusativeobject in the οὔτε-series→ object specificationπαιδίσκη (acc. παιδίσκην): 'maidservant / female slave'; renders אָמָה; again echoing the Sabbath household-list (v. 10), now as coveted property.
αὐτοῦhisGenitivegenitive of possession (with παιδίσκην)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with παιδίσκην).
οὔτεnorcoordinating negative (continuing the series; now with genitive objects)→ clausal contributionοὔτε: the construction shifts to the genitive (τοῦ βοός, τοῦ ὑποζυγίου, παντὸς κτήνους), perhaps a partitive nuance ('any of his ox …') reflecting the Hebrew syntax.
τοῦtheGenitivearticle (with βοός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοὸςoxGenitivegenitive object in the οὔτε-series→ relational specificationβοῦς (gen. βοός): 'ox'; renders שׁוֹר; the genitive (rather than accusative) may carry a partitive sense; the ox and donkey, the chief work animals, recur from the Sabbath list (v. 10).
αὐτοῦhisGenitivegenitive of possession (with βοός)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with βοός).
οὔτεnorcoordinating negative (continuing the series)→ clausal contributionοὔτε: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
τοῦtheGenitivearticle (with ὑποζυγίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζυγίουbeast of burdenGenitivegenitive object in the οὔτε-series→ relational specificationὑποζύγιον (gen. ὑποζυγίου): 'beast of burden / donkey'; renders חֲמוֹר; the LXX's standard rendering for the ass; recurs from v. 10.
αὐτοῦhisGenitivegenitive of possession (with ὑποζυγίου)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὑποζυγίου).
οὔτεnorcoordinating negative (continuing the series)→ clausal contributionοὔτε: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
παντὸςanyGenitiveattributive adjective (with κτήνους: 'any beast')→ relational specificationπᾶς (gen. παντός): 'all / any'; παντὸς κτήνους ('any beast of his') gathers up all remaining livestock, as πᾶν κτῆνος did in the Sabbath list (v. 10).
κτήνουςcattleGenitivegenitive object in the οὔτε-series→ relational specificationκτῆνος (gen. κτήνους): 'beast / domestic animal'; renders בְּהֵמָה; the generic term covering all the neighbor's remaining animals.
αὐτοῦhisGenitivegenitive of possession (with κτήνους)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κτήνους).
οὔτεnorcoordinating negative (final, summarizing member of the series)→ clausal contributionοὔτε: the closing οὔτε introduces the catch-all clause 'nor whatever belongs to your neighbor', totalizing the prohibition.
ὅσαwhateverNominativerelative pronoun (subject of ἐστιν; summarizing all the neighbor's possessions)→ participant referenceὅσος: 'as much as / whatever'; the neuter plural ὅσα … ἐστιν ('whatever things belong [to your neighbor]') is the comprehensive summary closing the catalogue — no possession of the neighbor's is exempt from the ban on coveting.
τῷto theDativearticle (with πλησίον)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborDativedative of possession (with ἐστιν: 'whatever is your neighbor's')→ sphere or referenceπλησίον: 'neighbor' (substantivized); here in the dative of possession with ἐστιν ('whatever belongs to the neighbor'); the third occurrence of πλησίον in the verse, sealing the relational character of the command.
σούyourGenitivegenitive of possession (with πλησίον)→ relational specificationσύ (gen. σού): 'your'; the enclitic carries an accent here (σού) from the following ἐστιν; 'your neighbor.'
ἐστινis / belongsPres Act Indic 3 Sg · εἰμίverb of the summarizing relative clause (possession: 'belongs to')→ stative present (settled ownership)εἰμί: 'be'; with the dative of possession (τῷ πλησίον … ἐστιν) means 'belongs to the neighbor'; the present tense states the neighbor's settled, rightful ownership of all that the covetous eye must not desire.
18
καὶ πᾶς ὁ λαὸς ἑώρα τὴν φωνὴν καὶ τὰς λαμπάδας καὶ τὴν φωνὴν τῆς σάλπιγγος καὶ τὸ ὄρος τὸ καπνίζον φοβηθέντες δὲ πᾶς ὁ λαὸς ἔστησαν μακρόθεν
And all the people perceived the voice and the torches and the sound of the trumpet and the mountain smoking; and all the people, being afraid, stood far off.
The narrative resumes (after the Ten Words) with the people's reaction to the Sinai theophany. The striking synaesthesia ἑώρα τὴν φωνήν ('saw the voice') — perceiving sound by sight — renders the Hebrew רֹאִים אֶת־הַקּוֹלֹת; the LXX preserves the paradox. The participle φοβηθέντες ('being afraid') motivates the people's retreat μακρόθεν ('at a distance'), setting up their plea for Moses' mediation (v. 19). This scene is reread in Heb 12:18–21.
Word-by-word analysis· 27 words
καὶandnarrative conjunction (Hebraizing parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶςallNominativeattributive adjective (modifying λαός)→ participant prominenceπᾶς: 'all / whole'; πᾶς ὁ λαός ('all the people') stresses the corporate, unanimous reaction of the whole assembly to the theophany.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject→ participant prominenceλαός: 'people'; the covenant term for Israel (rendering עַם); here the assembled nation at the foot of Sinai, witnessing the theophany.
ἑώραperceived / sawImpf Act Indic 3 Sg · ὁράωmain verb (imperfect of ongoing perception)→ descriptive imperfect (continuous, vivid perception of the theophany)ὁράω (impf. ἑώρα): 'see / perceive'; renders רֹאִים; the imperfect paints the theophany as an ongoing spectacle; the striking object 'saw the voice' (ἑώρα τὴν φωνήν) is a synaesthesia preserved from the Hebrew — the people perceive sound as if visible, the senses overwhelmed by the divine presence.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἑώρα→ object specificationφωνή: 'voice / sound'; renders קוֹל; 'the voice' is the thunder/divine voice of the theophany; 'seeing the voice' is the synaesthetic paradox at the heart of the Sinai experience.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle (with λαμπάδας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λαμπάδαςtorchesAccusativedirect object of ἑώρα (coordinate)→ object specificationλαμπάς (acc. pl. λαμπάδας): 'torch / flame / lightning'; renders לַפִּידִם ('torches / lightnings'); the flashes of lightning accompanying the theophany; the term recurs of the lamps/torches in Rev 4:5; 8:10.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνsoundAccusativedirect object of ἑώρα (coordinate)→ object specificationφωνή: 'sound / voice'; here 'the sound of the trumpet'; the same noun as the divine 'voice' above — the theophany is a single overwhelming sensory event combining the divine voice and the trumpet-blast.
τῆςof theGenitivearticle (with σάλπιγγος)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σάλπιγγοςtrumpetGenitivegenitive of source (with φωνήν: 'sound of the trumpet')→ relational specificationσάλπιγξ (gen. σάλπιγγος): 'trumpet'; renders שׁוֹפָר ('ram's-horn'); the trumpet-blast announces the divine presence (cf. 19:16, 19); the same imagery is taken up eschatologically in 1 Cor 15:52; 1 Thess 4:16; Heb 12:19 (σάλπιγγος ἤχῳ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with ὄρος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativedirect object of ἑώρα (coordinate)→ object specificationὄρος: 'mountain'; renders הָר; Mount Sinai, the locus of the theophany; the smoking mountain is reread in Heb 12:18 (the mountain that 'burned with fire').
τὸtheAccusativearticle (with the attributive participle καπνίζον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
καπνίζονsmokingPres Act Ptcp Acc Neut Sg · καπνίζωattributive participle (modifying ὄρος: 'the smoking mountain')→ descriptive present participle (the mountain in the act of smoking)καπνίζω: 'smoke / send up smoke'; from καπνός ('smoke'); renders עָשֵׁן; the participle vividly depicts Sinai wreathed in smoke as YHWH descends in fire (cf. 19:18); the smoke and fire signal the dangerous holiness of the divine presence.
φοβηθέντεςbeing afraidAor Pass Ptcp Nom Masc Pl · φοβέομαιcircumstantial participle (causal: 'because they were afraid')→ ingressive aorist participle (seized with fear)φοβέομαι: 'fear / be afraid'; renders יָרֵא; the aorist passive participle marks the onset of terror at the theophany; the plural agrees ad sensum with the collective λαός; this fear (φόβος, cf. v. 20) is the proper response to the holy, and it drives the people to seek a mediator.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: 'and / but'; mild continuative marking the consequence of the terror — the people's retreat.
πᾶςallNominativeattributive adjective (modifying λαός, resumptive)→ participant prominenceπᾶς: 'all'; the repeated πᾶς ὁ λαός underscores that the entire assembly recoiled together.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἔστησαν→ participant prominenceλαός: 'people'; the resumptive subject of the retreat.
ἔστησανstoodAor Act Indic 3 Pl · ἵστημιmain verb (the people's retreat)→ constative aorist (took up and held a position far off)ἵστημι (aor. ἔστησαν, intrans.): 'stand / take one's stand'; the intransitive aorist denotes the people taking up a position at a distance — out of fear they refuse to approach the mountain, in contrast to Moses who enters the darkness (v. 21).
μακρόθενfar offadverb of place (distance: 'at a distance')→ clausal contributionμακρόθεν: 'from afar / at a distance'; renders מֵרָחֹק; the people stand far off — the spatial expression of their terror and their need for a mediator; the same adverb describes the people in v. 21, framing the theophany scene.
19
καὶ εἶπαν πρὸς Μωυσῆν λάλησον σὺ ἡμῖν καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ θεός μήποτε ἀποθάνωμεν
And they said to Moses, 'You speak to us, and let not God speak to us, lest we die.'
The terrified people beg Moses to mediate: the emphatic σύ ('you yourself') contrasts Moses with ὁ θεός — let Moses speak, not God directly, μήποτε ἀποθάνωμεν ('lest we die'). The request institutes Moses' mediatorial role and is recalled in Heb 12:19 and in Deut 18:16 as the basis of the prophetic office.
Word-by-word analysis· 16 words
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 (speech-introducing)→ constative aorist (the people's collective utterance)λέγω (aor. εἶπαν): 'say'; the Hellenistic first-aorist form εἶπαν (for classical εἶπον) is characteristic of the LXX and NT; introduces the people's plea to Moses.
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. Μωυσῆν): transliteration of מֹשֶׁה; declined as a first/third-declension noun in Rahlfs' LXX (acc. Μωυσῆν); the addressee of the people's plea for mediation.
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (imperative: request to Moses)→ ingressive aorist imperative (urgent appeal: 'you speak to us')λαλέω: 'speak'; the aorist imperative λάλησον is the people's urgent request that Moses, not God directly, be their mouthpiece; it institutes Moses' mediatorial role.
σὺyouNominativeemphatic subject (contrasting Moses with God)→ participant referenceσύ: the emphatic pronoun stresses 'you (Moses) yourself' — let the mediator speak, in pointed contrast to ὁ θεός whose direct speech terrifies them.
ἡμῖνto usDativedative indirect object (recipients of Moses' speech)→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'to us'; the people position themselves as recipients of mediated, not direct, divine speech.
καὶandcoordinate conjunction (linking request and prohibition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (with third-person imperative = prohibition)→ discourse linkage or contrastμή: the negative with the third-person imperative λαλείτω forms a prohibition ('let not God speak').
λαλείτωlet speakPres Act Impv 3 Sg · λαλέωthird-person imperative (negated: 'let not God speak')→ prohibitive present imperative (request that God not speak directly)λαλέω (pres. impv. 3 sg.): 'let him speak'; with μή, 'let not God speak to us'; the present imperative forbids the continuation of direct divine address — they cannot bear the unmediated voice.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ἡμᾶςusAccusativeaccusative object of πρός→ participant referenceἐγώ (acc. pl. ἡμᾶς): 'us'; the people whom God's direct voice would overwhelm.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of λαλείτω→ participant prominenceθεός: 'God'; here ὁ θεός (rendering אֱלֹהִים) — the people use the generic 'God' for the awesome speaker whose direct voice they fear; the contrast σὺ (Moses) … ὁ θεός is the hinge of the mediation-request.
μήποτεlestconjunction of negative purpose/apprehension (with subjunctive)→ discourse linkage or contrastμήποτε: 'lest / so that … not'; introduces a clause of apprehension with the subjunctive; renders פֶּן; expresses the dreaded outcome the people seek to avoid.
ἀποθάνωμενwe dieAor Act Subj 1 Pl · ἀποθνῄσκωverb of negative-purpose clause (subjunctive with μήποτε)→ ingressive aorist subjunctive (the feared death)ἀποθνῄσκω: 'die'; renders מוּת; the dreaded consequence of unmediated exposure to the holy God; the conviction that to see/hear God directly is fatal (cf. 33:20; Judg 13:22) grounds the necessity of a mediator — the theological seed of the prophetic office (Deut 18:16) and ultimately of Christ's mediation (Heb 12:24).
20
καὶ λέγει αὐτοῖς Μωυσῆς θαρσεῖτε ἕνεκεν γὰρ τοῦ πειράσαι ὑμᾶς παρεγενήθη ὁ θεὸς πρὸς ὑμᾶς ὅπως ἂν γένηται ὁ φόβος αὐτοῦ ἐν ὑμῖν ἵνα μὴ ἁμαρτάνητε
And Moses says to them, 'Take courage; for God has come to you in order to test you, that the fear of him may be among you, so that you may not sin.'
Moses reassures the people (θαρσεῖτε, 'take courage') and reframes their terror theologically: God has come πειράσαι ('to test') them, the purpose being ὅπως … γένηται ὁ φόβος αὐτοῦ ('that his fear may be in you') ἵνα μὴ ἁμαρτάνητε ('that you may not sin'). The historic present λέγει gives the reassurance immediacy. Fear of God is here not destructive terror but the reverence that restrains from sin.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narrative immediacy)λέγω (pres.): the historic present λέγει vivifies Moses' reassuring reply, drawing the reader into the scene; a common LXX/NT narrative device.
αὐτοῖςto themDativedative indirect object (the people)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them'; the terrified people, whom Moses now addresses.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: the mediator, now exercising the role the people requested in v. 19.
θαρσεῖτεtake couragePres Act Impv 2 Pl · θαρσέωmain verb (imperative of reassurance)→ durative present imperative (sustained courage in place of fear)θαρσέω: 'be of good courage / take heart / fear not'; renders אַל־תִּירָאוּ in sense; the present imperative urges a settled disposition of courage; the same word of reassurance is on Jesus' lips repeatedly (θαρσεῖτε, Matt 14:27; John 16:33).
ἕνεκενfor the sake ofimproper preposition + genitive (purpose, with the articular infinitive)→ spatial or relational framingἕνεκεν (ἕνεκα): 'on account of / for the sake of'; here with the articular infinitive τοῦ πειράσαι expresses purpose — 'for the purpose of testing you.'
γὰρforcausal conjunction (post-positive; grounding the reassurance)→ discourse linkage or contrastγάρ: 'for'; supplies the reason the people need not be destroyed by terror — God's coming has a benevolent purpose.
τοῦtheGenitivearticle (with the articular infinitive πειράσαι)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πειράσαιto testAor Act Infin · πειράζωarticular infinitive of purpose (with ἕνεκεν τοῦ)→ aorist infinitive (the purpose of the divine coming)πειράζω: 'test / try / prove'; renders נִסָּה; here in the positive sense of proving/refining (not enticing to evil), the testing meant to establish the fear of God in the people; the same verb has a negative sense ('tempt') in other contexts (e.g. testing God, Exod 17:2; cf. Jas 1:13).
ὑμᾶςyouAccusativedirect object of πειράσαι→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the people are the object of the divine testing.
παρεγενήθηhas comeAor Pass(Dep) Indic 3 Sg · παραγίνομαιmain verb (the divine advent)→ constative aorist (the accomplished coming of God)παραγίνομαι: 'come / arrive / be present'; renders בָּא; the aorist (deponent passive form παρεγενήθη) states God's having come to the people at Sinai — the theophany is a real divine advent, with a purpose beyond mere terror.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of παρεγενήθη→ participant prominenceθεός: 'God'; the same ὁ θεός the people feared (v. 19) is now presented by Moses as having come with a gracious, formative purpose.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
ὑμᾶςyouAccusativeaccusative object of πρός→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; God has come 'to you' — the advent is for the people's benefit.
ὅπωςthatpurpose conjunction (with ἂν + subjunctive)→ discourse linkage or contrastὅπως: 'that / in order that'; with ἄν and the subjunctive expresses purpose; here the goal of God's coming — that his fear may take root in the people.
ἂν—modal particle (with ὅπως + subjunctive)→ discourse linkage or contrastἄν: the modal particle reinforcing the purpose-subjunctive after ὅπως; untranslatable, it adds a nuance of contingency to the purpose clause.
γένηταιmay beAor Mid Subj 3 Sg · γίνομαιverb of purpose clause (subjunctive with ὅπως ἄν)→ ingressive aorist subjunctive (the coming-to-be of the fear of God)γίνομαι: 'become / come to be'; the purpose is that the fear of God may 'come to be / arise' in the people — a settled reverence, the formative goal of the theophany.
ὁtheNominativearticle (with φόβος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
φόβοςfearNominativesubject of γένηται→ participant prominenceφόβος: 'fear / reverence'; renders יִרְאָה; here the reverent fear of God (not the destructive terror of v. 18) — the foundation of wisdom and obedience (cf. Prov 1:7; 9:10); Moses reframes the people's terror into the salutary fear that restrains from sin.
αὐτοῦof himGenitivegenitive (objective: 'the fear of him')→ relational specificationαὐτός (gen. αὐτοῦ): 'of him'; objective genitive — the fear directed toward God; ὁ φόβος αὐτοῦ is 'reverence for God himself.'
ἐνin / amongpreposition + dative (location: 'among you')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (location: 'among you').
ὑμῖνyouDativedative object of ἐν (the people in whom the fear is to dwell)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'in/among you'; the fear of God is to be established within the people as a permanent disposition.
ἵναso thatpurpose conjunction (introducing the ultimate goal)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the further (ultimate) purpose — the fear of God exists for the sake of obedience; the negated ἵνα μή expresses the goal as the avoidance of sin.
μὴnotnegative particle (with the subjunctive in the purpose clause)→ discourse linkage or contrastμή: the negative in the ἵνα-clause; 'that you may not sin.'
ἁμαρτάνητεyou may sinPres Act Subj 2 Pl · ἁμαρτάνωverb of purpose clause (present subjunctive with ἵνα μή)→ durative present subjunctive (ongoing avoidance of sin)ἁμαρτάνω: 'sin / miss the mark / err'; renders חָטָא; the present subjunctive (ongoing aspect) makes the goal a continual abstention from sin — the fear of God, born of the theophany, is the inward power that keeps the covenant people from transgressing the very commands just given.
21
εἱστήκει δὲ ὁ λαὸς μακρόθεν Μωυσῆς δὲ εἰσῆλθεν εἰς τὸν γνόφον οὗ ἦν ὁ θεός
And the people stood far off, but Moses entered into the thick darkness where God was.
A two-part antithetical tableau, structured by the balanced δέ … δέ: the people 'stood far off' (pluperfect εἱστήκει, denoting a settled standing) while Moses 'entered' (aorist εἰσῆλθεν) into the γνόφος ('thick darkness') where God was. The contrast of distance and approach dramatizes Moses' unique mediatorial access; Heb 12:18–21 reads this darkness as the terror of Sinai over against the joy of Zion.
Word-by-word analysis· 15 words
εἱστήκειstoodPlpf Act Indic 3 Sg · ἵστημιmain verb (pluperfect of settled standing)→ stative pluperfect (the people remained standing, fixed at a distance)ἵστημι (plpf. εἱστήκει): the pluperfect of ἵστημι functions as a stative imperfect ('was standing / remained standing'); it depicts the people fixed in their distant position — they had taken their stand far off (v. 18) and there they remained, in pointed contrast to Moses' advance.
δὲandnarrative continuative / contrastive (post-positive)→ discourse linkage or contrastδέ: 'and / but'; the first of the paired δέ … δέ structuring the antithesis between people and mediator.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of εἱστήκει→ participant prominenceλαός: 'people'; the assembly that, in fear, keeps its distance from the mountain.
μακρόθενfar offadverb of place (distance)→ clausal contributionμακρόθεν: 'at a distance'; the repeated adverb (cf. v. 18) frames the theophany scene and sets the people's distance against Moses' nearness.
ΜωυσῆςMosesNominativesubject of εἰσῆλθεν (contrasted with ὁ λαός)→ participant prominenceΜωυσῆς: the mediator who alone approaches the divine darkness; his entry is the spatial enactment of his unique covenant role.
δὲbutcontrastive particle (post-positive; second of the paired δέ)→ discourse linkage or contrastδέ: 'but'; here adversative, sharpening the antithesis — the people stand off, BUT Moses enters.
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb (Moses' approach)→ constative aorist (the decisive act of entering)εἰσέρχομαι: 'enter / go in'; renders נִגַּשׁ ('drew near'); the aorist marks Moses' bold, singular act of entering the divine darkness — the antithesis of the people's static standing-off (εἱστήκει).
εἰςintopreposition + accusative (direction of entry)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of entry).
τὸνtheAccusativearticle (with γνόφον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γνόφονthick darknessAccusativeaccusative object of εἰς (the divine darkness)→ object specificationγνόφος: 'thick darkness / gloom'; renders עֲרָפֶל; the dense cloud-darkness in which YHWH veils his presence (cf. Deut 4:11; 1 Kgs 8:12; Ps 17:12 LXX); Heb 12:18 includes γνόφος in its catalogue of the terrors of Sinai (γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ) — the darkness Moses penetrates is the very emblem of the unapproachable holiness of God.
οὗwhererelative adverb of place (introducing the locative clause)→ participant referenceοὗ: 'where'; the relative adverb of place (genitive of ὅς used adverbially); locates God within the γνόφος — 'where God was.'
ἦνwasImpf Act Indic 3 Sg · εἰμίverb of the locative relative clause→ stative imperfect (God's settled presence in the darkness)εἰμί (impf. ἦν): 'was'; the imperfect marks God's abiding presence in the thick darkness — it is precisely there, in the gloom that terrifies the people, that the mediator finds God.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ἦν→ participant prominenceθεός: 'God'; the presence within the γνόφος; the chapter's theology of mediated access culminates here — God dwells in darkness, and only the mediator may enter.
22
εἶπεν δὲ κύριος πρὸς Μωυσῆν τάδε ἐρεῖς τῷ οἴκῳ Ιακωβ καὶ ἀναγγελεῖς τοῖς υἱοῖς Ισραηλ ὑμεῖς ἑωράκατε ὅτι ἐκ τοῦ οὐρανοῦ λελάληκα πρὸς ὑμᾶς
And the LORD said to Moses, 'Thus you shall say to the house of Jacob and announce to the sons of Israel: You yourselves have seen that I have spoken to you from heaven.'
A new divine speech-unit (εἶπεν δὲ κύριος) commissions Moses to relay God's word to 'the house of Jacob / sons of Israel' (a poetic parallelism). The double object τάδε ἐρεῖς … ἀναγγελεῖς frames what follows (vv. 23–26). The perfect ἑωράκατε ('you have seen') recalls the theophany, and the emphatic ἐκ τοῦ οὐρανοῦ ('from heaven') grounds the authority of the altar law in the people's own witnessed experience of God's heavenly voice.
Word-by-word analysis· 24 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω (aor. εἶπεν): the standard LXX formula εἶπεν δὲ κύριος πρὸς Μωυσῆν introduces a fresh divine commission — here the transition from the Decalogue/theophany to the altar law.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδέ: marks the narrative turn to a new divine speech-unit.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the same Lord who spoke the Ten Words now gives the altar law.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient)→ object specificationΜωυσῆς (acc. Μωυσῆν): the mediator who, having entered the darkness (v. 21), now receives the word to relay to the people.
τάδεthus / these thingsAccusativedemonstrative (object of ἐρεῖς: the content to be relayed)→ object specificationὅδε (acc. pl. n. τάδε): 'these things / thus'; τάδε ἐρεῖς ('thus you shall say') is a messenger-introduction (cf. τάδε λέγει κύριος) pointing cataphorically to the altar law; renders כֹּה תֹאמַר.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγω (εἴρω)main verb (commission to relay)→ future of injunction (commissioned speech)λέγω / εἴρω (fut. ἐρῶ): 'say / tell'; the future ἐρεῖς has injunctive force ('you are to say'); Moses is commissioned to transmit God's word verbatim to the people.
τῷto theDativearticle (with οἴκῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκῳhouseDativedative indirect object (with ἐρεῖς)→ sphere or referenceοἶκος: 'house / household / family-line'; ὁ οἶκος Ιακωβ ('the house of Jacob') is a poetic designation of Israel as the descendants of the patriarch; renders בֵּית יַעֲקֹב; paired with 'sons of Israel' in synonymous parallelism.
Ιακωβof Jacobgenitive of relationship (indeclinable proper noun: 'house of Jacob')→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable in the LXX; the patriarch whose 'house' is the covenant people; the use of the patriarchal name evokes the ancestral promises now realized in the law-giving.
καὶandcoordinate conjunction (linking the parallel commands)→ 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 to ἐρεῖς)→ future of injunction (commissioned proclamation)ἀναγγέλλω: 'announce / report / declare'; renders נָגַד (Hiphil); parallel to ἐρεῖς, it forms the synonymous pair 'say … announce' matching 'house of Jacob … sons of Israel'; the verb is prominent in NT proclamation language (John 16:13–15; Acts 20:27).
τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object (with ἀναγγελεῖς)→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the covenant nation (rendering בְּנֵי יִשְׂרָאֵל); paired with 'house of Jacob' in poetic parallelism.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable in the LXX; the covenant name given to Jacob (Gen 32:28); 'sons of Israel' = the nation as a whole.
ὑμεῖςyouNominativeemphatic subject (of ἑωράκατε)→ participant referenceσύ (nom. pl. ὑμεῖς): the emphatic 'you yourselves'; stresses that the people are eyewitnesses of the theophany — the authority of what follows rests on their own experience.
ἑωράκατεyou have seenPerf Act Indic 2 Pl · ὁράωmain verb (perfect of abiding experiential knowledge)→ resultative perfect (a witnessed fact with abiding force)ὁράω (perf. ἑώρακα): 'have seen'; the perfect denotes a past perception with continuing significance — the people have witnessed the theophany and that witnessed reality now grounds their obligation; cf. the synaesthetic ἑώρα of v. 18.
ὅτιthatconjunction (introducing the object clause of ἑωράκατε)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what the people have seen — namely, that God spoke from heaven.
ἐκfrompreposition + genitive (source: 'from heaven')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from heaven').
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἐκ (source of the divine voice)→ relational specificationοὐρανός (gen. οὐρανοῦ): 'heaven'; the emphatic ἐκ τοῦ οὐρανοῦ ('from heaven') stresses the transcendent origin of the divine word — God's speaking at Sinai is a heavenly communication; Heb 12:25 warns against refusing 'him who speaks from heaven.'
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωverb of the ὅτι-clause (perfect of abiding divine speech)→ resultative perfect (the divine speech-act with continuing validity)λαλέω (perf. λελάληκα): 'have spoken'; the first-person perfect places God's own speech as an accomplished, abiding reality — what God has said from heaven stands; the perfect tense matches ἑωράκατε, binding the people's seeing to God's speaking.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ὑμᾶςyouAccusativeaccusative object of πρός→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; the people, addressees of the heavenly divine speech.
23
οὐ ποιήσετε ἑαυτοῖς θεοὺς ἀργυροῦς καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν αὐτοῖς
You shall not make for yourselves gods of silver, nor shall you make gods of gold for yourselves.
The altar law opens by reiterating the image-ban in a new key: now plural (οὐ ποιήσετε, addressing the whole people) and specific to manufactured 'gods of silver and gold.' The doubled οὐ ποιήσετε with the emphatic ὑμῖν αὐτοῖς ('for your own selves') frames the altar instructions that follow — true worship of YHWH must be free of fabricated images.
Word-by-word analysis· 12 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ + future indicative: the prohibition formula; here the future is plural (ποιήσετε), addressing the whole community.
ποιήσετεyou shall makeFut Act Indic 2 Pl · ποιέωmain verb (prohibition: 'you shall not make')→ prohibitive future (categorical ban on image-making)ποιέω: 'make'; the plural ποιήσετε echoes the singular οὐ ποιήσεις of v. 4, broadening the image-ban to the whole community; the same verb governs the positive altar instructions that follow (ποιήσετε … θυσιαστήριον, v. 24).
ἑαυτοῖςfor yourselvesDativedative of advantage (reflexive plural)→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): 'for yourselves'; the reflexive stresses the self-serving folly of fabricating gods — manufacturing one's own deity is the antithesis of worshipping the God who made and redeemed.
θεοὺςgodsAccusativedirect object of ποιήσετε→ object specificationθεός (acc. pl. θεούς): 'gods'; here 'gods of silver' — manufactured idols; the bitter irony of 'making gods' (a creature fashioning its deity) underlies the prophetic polemic against idolatry (Isa 44:9–20).
ἀργυροῦςof silverAccusativeattributive adjective (material, modifying θεούς)→ object specificationἀργυροῦς: 'made of silver'; renders כֶּסֶף; the silver-and-gold pairing (the same materials requested from Egypt at 11:2) here designates forbidden cult-images.
καὶand / norcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεοὺςgodsAccusativedirect object of ποιήσετε (coordinate)→ object specificationθεός (acc. pl. θεούς): 'gods'; here 'gods of gold'; the repetition (silver … gold) covers the precious metals from which idols were typically fashioned.
χρυσοῦςof goldAccusativeattributive adjective (material, modifying θεούς)→ object specificationχρυσοῦς: 'made of gold'; renders זָהָב; the golden idols anticipate the golden calf of ch. 32 — a direct violation of this very command, made all the more grievous for following so closely upon it.
οὐnotnegative particle (second, emphatic repetition)→ discourse linkage or contrastοὐ: the repeated negative reinforces the prohibition — a Hebraizing emphatic doubling.
ποιήσετεyou shall makeFut Act Indic 2 Pl · ποιέωmain verb (emphatic repetition of the prohibition)→ prohibitive future (reinforcing ban)ποιέω: the repeated οὐ ποιήσετε ('you shall not make') with the emphatic ὑμῖν αὐτοῖς underscores the totality of the ban — a verbal hammering home of the image-prohibition before the positive altar law.
ὑμῖνfor youDativedative of advantage (with emphatic αὐτοῖς)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'for you'; with αὐτοῖς forms the emphatic 'for your very own selves', intensifying the reflexive folly of self-made gods.
αὐτοῖςyourselvesDativeintensive pronoun (with ὑμῖν: 'for your very selves')→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the intensive 'selves'; ὑμῖν αὐτοῖς ('for your own selves') is an emphatic reflexive (a Hebraizing fullness of expression) sealing the prohibition.
24
θυσιαστήριον ἐκ γῆς ποιήσετέ μοι καὶ θύσετε ἐπ᾿ αὐτοῦ τὰ ὁλοκαυτώματα καὶ τὰ σωτήρια ὑμῶν τὰ πρόβατα καὶ τοὺς μόσχους ὑμῶν ἐν παντὶ τόπῳ οὗ ἐὰν ἐπονομάσω τὸ ὄνομά μου ἐκεῖ καὶ ἥξω πρὸς σὲ καὶ εὐλογήσω σε
An altar of earth you shall make for me, and you shall sacrifice upon it your whole burnt offerings and your peace offerings, your sheep and your calves, in every place where I shall name my name; and I will come to you and bless you.
The positive altar law: the legitimate object to 'make' is not a god but an altar — and one of simple earth (ἐκ γῆς). On it Israel offers ὁλοκαυτώματα ('whole burnt offerings') and σωτήρια ('peace/salvation offerings'). The promise attached is theophanic and gracious: wherever YHWH causes his Name to be remembered (ἐπονομάσω τὸ ὄνομά μου), he will come (ἥξω) and bless (εὐλογήσω). True worship, unlike idolatry, secures the divine presence and blessing.
Word-by-word analysis· 38 words
θυσιαστήριονaltarAccusativedirect object of ποιήσετε (fronted for emphasis)→ object specificationθυσιαστήριον: 'altar / place of sacrifice'; a LXX coinage (from θυσιάζω) reserved largely for legitimate Israelite/divine altars, as distinct from βωμός (used of pagan altars); renders מִזְבֵּחַ; fronted here in contrast to the forbidden 'gods' of v. 23 — what Israel may 'make' is an altar, not an idol.
ἐκof / frompreposition + genitive (material: 'made of earth')→ spatial or relational framingἐκ + genitive: here of material — 'an altar of earth'; the same construction governs ἐκ λίθων ('of stones') in v. 25.
γῆςearthGenitivegenitive of material (with ἐκ: 'of earth')→ relational specificationγῆ (gen. γῆς): 'earth / soil'; renders אֲדָמָה; the altar of plain earth is deliberately simple and unadorned — the antithesis of the wrought silver and gold idols of v. 23; simplicity guards against the very image-making just forbidden.
ποιήσετέyou shall makeFut Act Indic 2 Pl · ποιέωmain verb (positive instruction)→ future of injunction (commanded construction)ποιέω: 'make'; the same verb thrice forbidden in v. 23 (οὐ ποιήσετε … gods) is now positively commanded — what may be 'made' for YHWH is an earthen altar; the verbal echo sharpens the contrast between idolatry and true worship.
μοιfor meDativedative of advantage (the altar is for YHWH)→ participant reference or interestἐγώ (dat. μοι): 'for me'; the altar is made for YHWH alone — over against the idols made 'for yourselves' (ἑαυτοῖς, v. 23); the contrast μοι / ἑαυτοῖς defines the orientation of true versus false worship.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θύσετεyou shall sacrificeFut Act Indic 2 Pl · θύωmain verb (cultic action on the altar)→ future of injunction (commanded sacrifice)θύω: 'sacrifice / slaughter (for offering)'; renders זָבַח; the cognate of θυσιαστήριον; the altar's purpose is fulfilled in sacrifice — the offering up of the burnt and peace offerings to YHWH.
ἐπ᾿uponpreposition + genitive (elided; position: 'upon it')→ spatial or relational framingἐπί + genitive: 'upon'; the sacrifices are offered 'upon it' (the altar).
αὐτοῦitGenitivegenitive object of ἐπί (the altar)→ relational specificationαὐτός (gen. αὐτοῦ): refers to θυσιαστήριον; 'upon it' = upon the altar.
τὰtheAccusativearticle (with ὁλοκαυτώματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁλοκαυτώματαwhole burnt offeringsAccusativedirect object of θύσετε→ object specificationὁλοκαύτωμα: 'whole burnt offering'; a LXX coinage (ὅλος + καίω, 'wholly burned'); renders עֹלָה; the offering consumed entirely on the altar, symbolizing total dedication to God; the term passes into NT cultic vocabulary (Mark 12:33; Heb 10:6, citing Ps 39:7 LXX).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with σωτήρια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σωτήριαpeace offeringsAccusativedirect object of θύσετε (coordinate)→ object specificationσωτήριον (pl. σωτήρια): 'peace offering / salvation offering / offering of well-being'; renders שְׁלָמִים ('peace offerings'); the LXX interprets the shared communion-sacrifice (part burned, part eaten) through the root σωτηρία ('salvation / wholeness'); distinct from the wholly consumed ὁλοκαύτωμα — the two together cover dedication and communion.
ὑμῶνyourGenitivegenitive of possession (with σωτήρια)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the offerings belong to the worshippers who bring them.
τὰtheAccusativearticle (with πρόβατα; appositional specification)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταsheepAccusativeaccusative in apposition (specifying the offerings)→ object specificationπρόβατον (pl. πρόβατα): 'sheep / small cattle'; renders צֹאן; specifies the animals offered; sheep and calves are the standard sacrificial victims of the flock and herd.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with μόσχους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχουςcalvesAccusativeaccusative in apposition (specifying the offerings)→ object specificationμόσχος (acc. pl. μόσχους): 'calf / young bull'; renders בָּקָר ('herd / cattle'); the larger sacrificial animal; the same word names the golden calf (μόσχος) of ch. 32 — a poignant echo, since here calves are rightly offered to YHWH, there one is wrongly worshipped.
ὑμῶνyourGenitivegenitive of possession (with μόσχους)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the sacrificial animals are the worshippers' own — costly, personal offerings.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
παντὶeveryDativeattributive adjective (modifying τόπῳ)→ sphere or referenceπᾶς (dat. παντί): 'every / all'; ἐν παντὶ τόπῳ ('in every place') — at this stage, before the centralization of worship (Deut 12), legitimate sacrifice may be offered wherever YHWH causes his Name to be remembered.
τόπῳplaceDativedative of place (locative: 'in every place')→ sphere or referenceτόπος: 'place'; renders מָקוֹם; the place of legitimate worship is defined not by human choice but by the divine naming of the Name (ἐπονομάσω … ἐκεῖ).
οὗwhererelative adverb of place (with ἐάν: 'wherever')→ participant referenceοὗ: 'where'; with ἐάν and the subjunctive forms an indefinite locative 'in whatever place / wherever.'
ἐὰνeverconditional particle (generalizing the relative: 'wherever')→ discourse linkage or contrastἐάν: here generalizes the relative οὗ ('wherever'), taking the subjunctive ἐπονομάσω; renders אֲשֶׁר with indefinite force.
ἐπονομάσωI shall nameAor Act Subj 1 Sg · ἐπονομάζωverb of the indefinite relative clause (subjunctive)→ aorist subjunctive (the indefinite future divine naming)ἐπονομάζω: 'name / name upon / cause to be named'; renders אַזְכִּיר (Hiphil of זכר, 'cause to remember/invoke'); the LXX construes the Hebrew 'cause my name to be remembered' as 'name my name'; the place of worship is wherever YHWH himself causes his Name to be invoked — divine, not human, designation.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameAccusativedirect object of ἐπονομάσω→ object specificationὄνομα: 'name'; renders שֵׁם; 'my name' is YHWH's revealed presence (cf. v. 7); where the Name is named, there God is savingly present — anticipating the Deuteronomic 'place where the LORD will cause his name to dwell' (Deut 12:11).
μουmyGenitivegenitive of possession (with ὄνομα)→ relational specificationἐγώ (gen. μου): 'my'; the Name is YHWH's own; its naming sanctifies the place of worship.
ἐκεῖthereadverb of place (resumptive: 'there')→ adverbial qualificationἐκεῖ: 'there'; resumes the indefinite τόπος — 'in every place … there'; a Hebraizing resumptive (rendering שָׁם after the relative) emphasizing the locus of the divine naming and presence.
καὶandcoordinate conjunction (introducing the promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἥξωI will comeFut Act Indic 1 Sg · ἥκωmain verb (the theophanic promise)→ predictive future (the promised divine coming)ἥκω: 'come / arrive / be present'; renders בּוֹא; the promise that YHWH will 'come' to the worshipper at the place of his Name — true worship secures the divine presence, in stark contrast to the muteness of the silver and gold idols (v. 23).
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
σὲyouAccusativeaccusative object of πρός→ participant referenceσύ (acc. σέ): 'you'; the shift to the singular (after the plurals of the offerings) addresses the worshipper individually — God comes 'to you.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογήσωI will blessFut Act Indic 1 Sg · εὐλογέωmain verb (the promise of blessing)→ predictive future (the promised divine blessing)εὐλογέω: 'bless'; renders בֵּרַךְ; the climactic promise — God's coming issues in blessing; the same verb that described God's blessing of the Sabbath (v. 11) now describes his blessing of the worshipper; true worship is met not with terror but with grace.
σεyouAccusativedirect object of εὐλογήσω→ participant referenceσύ (acc. σε): 'you'; the worshipper, recipient of the divine blessing — the verse ends on the note of promised favor.
25
ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιῇς μοι οὐκ οἰκοδομήσεις αὐτοὺς τμητούς τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ᾿ αὐτούς καὶ μεμίανται
But if you make me an altar of stones, you shall not build them hewn; for you have laid your tool upon them, and they have been defiled.
A conditional clause (ἐάν + subjunctive) regulates a stone altar: the stones must not be τμητοί ('hewn / cut'). The γάρ-clause gives the rationale — applying an iron tool (ἐγχειρίδιον) profanes them (μεμίανται, perfect: 'they have become defiled'). The principle is that human craftsmanship, the same impulse that fashions idols, has no place in the altar's construction; the simplicity of the earthen/unhewn altar guards the sanctity of approach to YHWH.
Word-by-word analysis· 20 words
ἐὰνifconditional conjunction (with subjunctive: protasis)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive ποιῇς introduces a future/general condition; renders אִם; regulates the case of a stone (rather than earthen) altar.
δὲbutadversative/transitional particle (post-positive)→ discourse linkage or contrastδέ: 'but / and'; marks the transition from the earthen altar (v. 24) to the alternative stone altar.
θυσιαστήριονaltarAccusativedirect object of ποιῇς→ object specificationθυσιαστήριον: 'altar'; the LXX cultic term (cf. v. 24); here the hypothetical stone altar.
ἐκofpreposition + genitive (material: 'of stones')→ spatial or relational framingἐκ + genitive: of material — 'of stones'; parallel to ἐκ γῆς ('of earth', v. 24).
λίθωνstonesGenitivegenitive of material (with ἐκ)→ relational specificationλίθος (gen. pl. λίθων): 'stone'; renders אֲבָנִים; the alternative altar-material to earth; the stones must remain in their natural, uncut state.
ποιῇςyou makePres Act Subj 2 Sg · ποιέωverb of the protasis (subjunctive with ἐάν)→ present subjunctive (the hypothetical making of a stone altar)ποιέω: 'make'; the present subjunctive in the protasis presents the building of a stone altar as a contemplated possibility; the same verb governs altar-making throughout (vv. 24–25).
μοιfor meDativedative of advantage (the altar is for YHWH)→ participant reference or interestἐγώ (dat. μοι): 'for me'; as in v. 24, the altar is built for YHWH, not for the worshipper's self-display.
οὐκnotnegative particle (with future indicative = prohibition; apodosis)→ discourse linkage or contrastοὐ (οὐκ) + future indicative: the prohibition formula, here in the apodosis governing the manner of building.
οἰκοδομήσειςyou shall buildFut Act Indic 2 Sg · οἰκοδομέωmain verb of the apodosis (prohibition)→ prohibitive future (categorical ban on hewn-stone construction)οἰκοδομέω: 'build / construct'; renders בָּנָה; the prohibition is not against a stone altar as such but against building it of dressed (hewn) stone — the natural stone must be used as God made it.
αὐτοὺςthemAccusativedirect object of οἰκοδομήσεις (the stones)→ participant referenceαὐτός (acc. pl. αὐτούς): refers to λίθων ('the stones'); the masculine plural agrees with λίθος (masc.).
τμητούςhewnAccusativepredicative adjective (object-complement: 'build them [as] hewn')→ object specificationτμητός: 'cut / hewn / dressed' (verbal adjective from τέμνω, 'cut'); renders גָּזִית ('hewn stone'); the predicative 'you shall not build them hewn' forbids using chiselled, worked stone — the tool-marks of human craft are precisely what defile the altar.
τὸtheAccusativearticle (with ἐγχειρίδιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal conjunction (post-positive; giving the rationale)→ discourse linkage or contrastγάρ: 'for'; introduces the reason hewn stones are forbidden — the application of the iron tool profanes them.
ἐγχειρίδιόνtool / knifeAccusativedirect object of ἐπιβέβληκας→ object specificationἐγχειρίδιον: lit. 'that held in the hand', i.e. 'hand-tool / knife / dagger'; renders חֶרֶב ('sword / iron tool'); the iron implement whose touch defiles the stone; the prohibition reflects the principle that the altar of the living God must not bear the mark of human cutting (cf. the unhewn-stone altar of Deut 27:5–6; Josh 8:31).
σουyourGenitivegenitive of possession (with ἐγχειρίδιον)→ relational specificationσύ (gen. σου): 'your'; the tool is the builder's own — the act of human shaping is what defiles.
ἐπιβέβληκαςyou have laidPerf Act Indic 2 Sg · ἐπιβάλλωmain verb of the γάρ-clause (perfect of accomplished act)→ resultative perfect (the tool-application with abiding defiling effect)ἐπιβάλλω: 'cast/lay upon / apply'; renders הֵנַפְתָּ ('you have wielded/waved'); the perfect ἐπιβέβληκας marks the act of applying the tool as accomplished with continuing consequence — once the iron has touched the stone, the defilement stands; the perfect pairs with μεμίανται.
ἐπ᾿uponpreposition + accusative (elided; direction: 'upon them')→ spatial or relational framingἐπί + accusative: 'upon'; the tool is laid 'upon' the stones.
αὐτούςthemAccusativeaccusative object of ἐπί (the stones)→ participant referenceαὐτός (acc. pl. αὐτούς): the stones, upon which the defiling tool is laid.
καὶandcoordinate conjunction (consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μεμίανταιthey have been defiledPerf Pass Indic 3 Sg · μιαίνωmain verb (perfect passive of resultant defilement)→ resultative perfect (the stones stand defiled by the tool)μιαίνω: 'defile / pollute / render ritually unclean'; renders חָלַל (Piel, 'profane'); the perfect passive μεμίανται ('they have been [and remain] defiled') states the abiding cultic consequence — human cutting profanes what is to be holy; the singular verb with the plural subject (αὐτούς) is construed collectively. μιαίνω is a key LXX/NT term for moral and ritual pollution (cf. John 18:28; Heb 12:15; Jude 8).
26
οὐκ ἀναβήσῃ ἐν ἀναβαθμίσιν ἐπὶ τὸ θυσιαστήριόν μου ὅπως ἂν μὴ ἀποκαλύψῃς τὴν ἀσχημοσύνην σου ἐπ᾿ αὐτοῦ
You shall not go up by steps to my altar, that you may not uncover your nakedness upon it.
The altar law closes with a final prohibition: no steps (ἀναβαθμίδες) up to the altar, lest the ascent expose the worshipper's nakedness (ἀσχημοσύνη) before the holy place. The negative purpose clause (ὅπως ἂν μή) gives the reason: reverent modesty in approaching YHWH's altar. The chapter thus ends, as it dwelt throughout, on the holiness of God and the carefully guarded conditions of approach to him.
Word-by-word analysis· 17 words
οὐκnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ (οὐκ) + future indicative: the categorical prohibition formula, closing the altar law as it governed the Decalogue.
ἀναβήσῃyou shall go upFut Mid Indic 2 Sg · ἀναβαίνωmain verb (prohibition of ascent by steps)→ prohibitive future (categorical ban)ἀναβαίνω (fut. ἀναβήσομαι): 'go up / ascend'; renders עָלָה; the prohibition is against ascending the altar by steps; ironically the same verb describes Moses' going up the mountain to God — but the worshipper's ascent to the altar must guard against immodest exposure.
ἐνbypreposition + dative (means/instrument: 'by steps')→ spatial or relational framingἐν + dative: here instrumental/means — 'by means of steps'; a Hebraizing use of ἐν for the manner of ascent.
ἀναβαθμίσινstepsDativedative of means (with ἐν: 'by steps')→ sphere or referenceἀναβαθμίς (dat. pl. ἀναβαθμίσιν): 'step / stair'; cognate with ἀναβαίνω and ἀναβαθμός; renders מַעֲלֹת ('steps'); the high stepped altars of pagan worship are excluded — a low, simple altar guards both against idolatrous grandeur and against immodest exposure.
ἐπὶto / uponpreposition + accusative (direction of ascent)→ spatial or relational framingἐπί + accusative: 'onto / up to'; the direction of the forbidden stepped ascent — up to the altar.
τὸtheAccusativearticle (with θυσιαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριόνaltarAccusativeaccusative object of ἐπί (the altar)→ object specificationθυσιαστήριον: 'altar'; the third occurrence in the altar law (vv. 24, 25, 26); 'my altar' (μου) underscores that it is YHWH's own, to be approached on his terms.
μουmyGenitivegenitive of possession (with θυσιαστήριον)→ relational specificationἐγώ (gen. μου): 'my'; the altar belongs to YHWH; approach to it is regulated by his holiness, not human preference.
ὅπωςthatconjunction of negative purpose (with ἂν μή + subjunctive)→ discourse linkage or contrastὅπως: 'that / in order that'; with ἄν and μή expresses negative purpose — 'so that … not'; gives the reason for the prohibition of steps.
ἂν—modal particle (with ὅπως … μή + subjunctive)→ discourse linkage or contrastἄν: the modal particle with the purpose-subjunctive after ὅπως; untranslatable, adding contingency to the purpose clause.
μὴnotnegative particle (in the negative-purpose clause)→ discourse linkage or contrastμή: the negative of the purpose clause; 'that you may NOT uncover your nakedness.'
ἀποκαλύψῃςyou may uncoverAor Act Subj 2 Sg · ἀποκαλύπτωverb of the negative-purpose clause (subjunctive with ὅπως ἂν μή)→ ingressive aorist subjunctive (the dreaded exposure)ἀποκαλύπτω: 'uncover / reveal / expose'; renders גָּלָה; here in the literal sense of bodily exposure; the same verb is the LXX/NT word for divine revelation (cf. ἀποκάλυψις), but here its mundane sense — exposing nakedness — guards the reverent modesty of worship.
τὴνtheAccusativearticle (with ἀσχημοσύνην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσχημοσύνηνnakednessAccusativedirect object of ἀποκαλύψῃς→ object specificationἀσχημοσύνη: 'shamefulness / indecency / nakedness'; lit. 'unseemliness' (from ἀ- + σχῆμα); renders עֶרְוָה ('nakedness / shame'); the term for shameful bodily exposure; the low altar without steps prevents the priest's/worshipper's nakedness from being exposed in the ascent — reverence and modesty are inseparable from holy approach; Paul uses the cognate ἀσχημοσύνη at Rom 1:27.
σουyourGenitivegenitive of possession (with ἀσχημοσύνην)→ relational specificationσύ (gen. σου): 'your'; the worshipper's own nakedness, which the altar-design is meant to keep from being exposed.
ἐπ᾿uponpreposition + genitive (elided; location: 'upon it')→ spatial or relational framingἐπί + genitive: 'upon'; locates the dreaded exposure 'upon' the altar.
αὐτοῦitGenitivegenitive object of ἐπί (the altar)→ relational specificationαὐτός (gen. αὐτοῦ): refers to τὸ θυσιαστήριον; 'upon it' = upon the altar; the chapter closes — fittingly for a book so concerned with the holiness of approach to God — on the safeguarding of reverent worship at YHWH's altar.