1
οὐ παραδέξῃ ἀκοὴν ματαίαν οὐ συγκαταθήσῃ μετὰ τοῦ ἀδίκου γενέσθαι μάρτυς ἄδικος
You shall not accept an empty report; you shall not join with the unjust man to become an unjust witness.
The chapter opens with two parallel prohibitions in the second-person future indicative used as legal imperative (οὐ παραδέξῃ … οὐ συγκαταθήσῃ). The 'empty report' (ἀκοὴν ματαίαν) is the rumor or false testimony that corrupts a trial; the second clause forbids active collusion with a wrongdoer to give perjured testimony. Together they protect the integrity of evidence at its source.
Word-by-word analysis· 12 words
οὐnotnegative particle (with future indicative = emphatic prohibition)→ discourse linkage or contrastοὐ + future indicative is the LXX's standard rendering of the Hebrew לֹא + yiqtol of prohibition (as in the Decalogue); stronger and more solemn than μή + subjunctive, it states an absolute, permanent legal ban.
παραδέξῃyou shall accept / receiveFut Mid Indic 2 Sg · παραδέχομαιmain verb (legal prohibition: 'you shall not receive')→ legislative future (apodictic prohibition with permanent force)παραδέχομαι: 'receive / accept / admit'; renders Hebrew נָשָׂא ('take up / carry') in the idiom 'do not take up an empty rumor'; the compound παρα- suggests admitting something into one's hearing or accepting it as valid; here the judge or witness is forbidden to give credence to baseless hearsay.
ἀκοὴνreport / hearingAccusativedirect object of παραδέξῃ→ object specificationἀκοή: 'hearing / report / rumor'; renders שֵׁמַע ('a thing heard / report'); the noun denotes not the faculty but the thing heard — a piece of testimony or gossip whose truth has not been established.
ματαίανempty / vainAccusativeattributive adjective (modifying ἀκοήν)→ object specificationμάταιος: 'empty / vain / worthless / false'; renders שָׁוְא ('falsehood / emptiness', the same root behind the third commandment's 'in vain'); 'an empty report' is a groundless or malicious accusation, the raw material of a false trial.
οὐnotnegative particle (second emphatic prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
συγκαταθήσῃyou shall join / give consentFut Mid Indic 2 Sg · συγκατατίθημιmain verb (legal prohibition: 'you shall not side with')→ legislative future (apodictic prohibition)συγκατατίθημι (mid.): 'agree with / consent / make common cause'; the compound συν-κατα- expresses placing oneself together with another, i.e. collusion; the same verb recurs at v. 32 forbidding a covenant (συγκαταθήσῃ … διαθήκην) with the nations, framing the chapter with a verb of illicit alliance.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδίκουunjust manGenitivegenitive object of μετά (the wrongdoer one must not join)→ relational specificationἄδικος: 'unjust / wrongful'; here substantival, 'the unjust man'; renders רָשָׁע ('wicked / guilty'); colluding with him to bear false witness makes one ἄδικος μάρτυς — the very thing the clause forbids.
γενέσθαιto becomeAor Mid Inf · γίνομαιinfinitive of result/purpose (complementing συγκαταθήσῃ)→ telic/consecutive aorist infinitive (the outcome of collusion)γίνομαι: 'become / come to be'; the aorist infinitive expresses the result of joining the unjust — namely, becoming a false witness; the construction 'agree with the unjust to become a false witness' makes perjury the explicit aim that is banned.
μάρτυςwitnessNominativepredicate nominative (with γενέσθαι: 'become a witness')→ participant prominenceμάρτυς: 'witness'; renders עֵד; the predicate nominative after γενέσθαι names the corrupt role; false witnessing is a capital concern of Israel's law (cf. the ninth commandment, Exod 20:16; Deut 19:16–19).
ἄδικοςunjustNominativepredicate adjective (modifying μάρτυς: 'an unjust witness')→ participant prominenceἄδικος: 'unjust / false'; the adjective qualifies μάρτυς, defining the prohibited outcome as the giving of perjured testimony; the repetition of the ἀδικ- root (ἀδίκου … ἄδικος) binds the wrongdoer and the false witness into one moral category; renders the Hebrew עֵד חָמָס ('a witness of violence').
2
οὐκ ἔσῃ μετὰ πλειόνων ἐπὶ κακίᾳ οὐ προστεθήσῃ μετὰ πλήθους ἐκκλῖναι μετὰ πλειόνων ὥστε ἐκκλῖναι κρίσιν
You shall not be with the majority for evil; you shall not join with the multitude to turn aside with the majority so as to pervert judgment.
The prohibition targets the social pressure of the crowd: one must not side with the majority (μετὰ πλειόνων) to do evil or to pervert a verdict. The repeated ἐκκλῖναι ('turn aside') frames the perversion of judgment as a deviation from the straight path of justice; the verse warns that numerical weight does not confer moral right.
Word-by-word analysis· 16 words
οὐκnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔσῃyou shall beFut Mid Indic 2 Sg · εἰμίmain verb (prohibition: 'you shall not be')→ legislative future (apodictic prohibition)εἰμί (fut. ἔσομαι): 'be'; 'you shall not be with the majority for evil' forbids aligning oneself with a wrongdoing crowd; the future of εἰμί here functions as an absolute command of disposition, not merely of action.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
πλειόνωνthe majority / the manyGenitivegenitive object of μετά (the many one must not follow)→ relational specificationπλείων (comparative of πολύς): 'more / greater number / majority'; renders רַבִּים ('the many'); 'with the majority' captures the danger of mob mentality, where the sheer number of accusers or judges pressures one toward injustice.
ἐπὶfor / untopreposition + dative (purpose/result: 'for evil')→ spatial or relational framingἐπί + dative here marks the goal or sphere — 'for the purpose of evil', i.e. to commit wrong; the construction makes clear that mere association is not condemned, but association aimed at κακία.
κακίᾳevil / wickednessDativedative object of ἐπί (purpose: the evil aim)→ sphere or referenceκακία: 'evil / wickedness / malice'; renders רָעָה / רָע; the evil in view is specifically judicial wrongdoing — perverting a verdict under crowd-pressure, as the rest of the verse specifies.
οὐnotnegative particle (second prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προστεθήσῃyou shall join / be addedFut Pass Indic 2 Sg · προστίθημιmain verb (prohibition: 'you shall not attach yourself')→ legislative future (apodictic prohibition)προστίθημι (fut. pass.): 'add / join / attach'; the passive 'be added / attach yourself to' renders the Hebrew idiom נָטָה אַחֲרֵי ('incline after / follow'); to be 'added to the multitude' is to throw one's weight behind a corrupt consensus.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
πλήθουςmultitude / crowdGenitivegenitive object of μετά→ relational specificationπλῆθος: 'multitude / great number / crowd'; renders רַבִּים; a near-synonym of πλειόνων, reinforcing the warning against being swept along by collective opinion in a court of law.
ἐκκλῖναιto turn asideAor Act Inf · ἐκκλίνωinfinitive (complementing προστεθήσῃ: the action joined in)→ telic aorist infinitive (the perverse goal of joining the crowd)ἐκκλίνω: 'turn aside / deviate / bend away'; renders נָטָה ('stretch / bend / turn'); a key term in legal ethics for departing from the straight course of justice; its repetition (here and in ἐκκλῖναι κρίσιν below) underscores that mob-pressure bends judgment off true.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
πλειόνωνthe majorityGenitivegenitive object of μετά (resumptive)→ relational specificationπλείων: the repetition of 'the majority' (third reference to the many in this verse) hammers the warning home — the weight of numbers is no justification for swerving from justice.
ὥστεso as toconjunction introducing result/purpose infinitive→ discourse linkage or contrastὥστε: 'so that / so as to'; here with the infinitive ἐκκλῖναι it marks the culminating consequence — the whole drift of crowd-following is the perversion of judgment.
ἐκκλῖναιto pervert / turn asideAor Act Inf · ἐκκλίνωresult infinitive with ὥστε (the perversion of judgment)→ consecutive aorist infinitive (the final corrupt result)ἐκκλίνω: here with κρίσιν as object, 'to bend judgment aside' = to pervert a verdict; the doubling of ἐκκλῖναι in one verse is emphatic, stressing that the end-point of mob-justice is a crooked sentence.
κρίσινjudgmentAccusativedirect object of ἐκκλῖναι (what is perverted)→ object specificationκρίσις: 'judgment / verdict / justice'; renders מִשְׁפָּט; the object of the perversion is the just legal decision itself; the integrity of κρίσις is the central concern of vv. 1–9.
3
καὶ πένητα οὐκ ἐλεήσεις ἐν κρίσει
And you shall not show partiality to a poor man in a lawsuit.
A short but striking prohibition: even sympathy for the poor must not bend a verdict. Justice is to be blind to social status in both directions — neither favoring the powerful (the usual temptation) nor, as here, favoring the πένης out of misplaced compassion. The Hebrew (Exod 23:3) is famously terse (וְדָל לֹא תֶהְדַּר), and the LXX renders it with ἐλεήσεις.
Word-by-word analysis· 6 words
καὶandcoordinate conjunction (linking to the preceding prohibitions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πένηταpoor manAccusativedirect object (fronted for emphasis) of ἐλεήσεις→ object specificationπένης: 'poor / needy / one who works for his living'; renders דָּל ('weak / poor'); fronted before the verb for emphasis — even toward this sympathetic figure, partiality is forbidden; cf. v. 6, where the opposite injustice (perverting the poor man's case) is also banned.
οὐκnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐλεήσειςyou shall pity / show favorFut Act Indic 2 Sg · ἐλεέωmain verb (prohibition: 'you shall not show partiality')→ legislative future (apodictic prohibition)ἐλεέω: 'have mercy / pity / show favor'; renders הָדַר ('honor / show deference to') in this context of judgment; the point is not that mercy is wrong but that judicial partiality — even compassionate partiality — corrupts the verdict; cf. Lev 19:15, 'you shall not be partial to the poor.'
ἐνinpreposition + dative (sphere: 'in a lawsuit')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in a lawsuit').
κρίσειjudgment / lawsuitDativedative of sphere (the legal context of the prohibition)→ sphere or referenceκρίσις: 'judgment / legal case / trial'; the same noun as in v. 2; 'in a lawsuit' restricts the prohibition to the courtroom — outside the court, mercy to the poor is everywhere commanded (cf. vv. 6, 11).
4
ἐὰν δὲ συναντήσῃς τῷ βοὶ τοῦ ἐχθροῦ σου ἢ τῷ ὑποζυγίῳ αὐτοῦ πλανωμένοις ἀποστρέψας ἀποδώσεις αὐτῷ
But if you meet your enemy's ox or his donkey wandering astray, you shall turn it back and restore it to him.
The legislation shifts from apodictic 'thou shalt not' to casuistic 'if … then' (ἐὰν … ἀποδώσεις). δέ marks the turn from courtroom ethics to everyday encounter. Remarkably, the duty is owed to an enemy's animal: justice in Israel is not merely procedural but extends to active care even for an adversary's property, anticipating the love-of-enemy ethic.
Word-by-word analysis· 16 words
ἐὰνifconditional conjunction (introducing protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces a future-more-vivid condition with the subjunctive (συναντήσῃς); the casuistic 'if you meet …' form is typical of the Book of the Covenant's case-law.
δὲbut / andmild adversative / transitional (post-positive)→ discourse linkage or contrastδέ: post-positive; marks the transition from the apodictic prohibitions (vv. 1–3) to the casuistic example-laws (vv. 4–5).
συναντήσῃςyou meet / come uponAor Act Subj 2 Sg · συναντάωverb of protasis (subjunctive after ἐάν)→ aorist subjunctive (single hypothetical encounter)συναντάω: 'meet / encounter / come upon'; renders פָּגַע ('meet / fall upon'); the compound συν- stresses a chance face-to-face meeting; the aorist subjunctive frames it as a single contingent event.
τῷtheDativearticle (with βοί)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοὶoxDativedative object of συναντήσῃς (the thing met)→ sphere or referenceβοῦς (dat. βοΐ): 'ox / head of cattle'; renders שׁוֹר; συναντάω takes the dative of the person or thing met; the ox is the most valuable draft animal, so returning it is a real act of generosity toward the enemy.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροῦenemyGenitivegenitive of possession ('your enemy's ox')→ relational specificationἐχθρός: 'enemy / hostile person'; renders אֹיֵב; the explicit naming of the owner as an enemy is the moral pivot — the duty of restoration overrides personal hostility; cf. v. 22, where the LORD promises to be ἐχθρός to Israel's ἐχθροί.
σουyourGenitivegenitive of possession (2nd person)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (2nd person).
ἢordisjunctive conjunction (ox or donkey)→ discourse linkage or contrastἤ: 'or'; offers the alternative draft animal; the ox-and-donkey pair is a standard merism for a smallholder's working livestock (cf. Deut 22:1–4).
τῷtheDativearticle (with ὑποζυγίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζυγίῳdonkey / beast of burdenDativedative object of συναντήσῃς (parallel to βοί)→ sphere or referenceὑποζύγιον: lit. 'animal under the yoke', i.e. a beast of burden, usually a donkey; renders חֲמוֹר ('donkey'); the standard LXX term for the pack-ass; it recurs at vv. 5, 12.
αὐτοῦhisGenitivegenitive of possession (the enemy's)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the enemy's).
πλανωμένοιςwandering / strayingPres Mid/Pass Ptcp · πλανάω · dat plcircumstantial participle (agreeing with βοί/ὑποζυγίῳ: 'as they wander')→ durative present participle (the animals in the act of straying)πλανάω (pres. mid./pass. ptcp.): 'wander / go astray / be led astray'; the dative plural agrees with the pair ox-and-donkey; renders תֹּעֶה ('straying'); the present aspect depicts the animals presently lost and at risk, heightening the urgency of restoration.
ἀποστρέψαςhaving turned backAor Act Ptcp · ἀποστρέφω · nom sg masccircumstantial (attendant-circumstance) participle modifying the subject 'you'→ aorist participle of attendant circumstance (the prior act of recovery)ἀποστρέφω: 'turn back / bring back / return'; renders שׁוּב (Hiphil, 'cause to return'); the participle expresses the action that accompanies and leads into ἀποδώσεις — you turn the animal around and then deliver it; the verb recurs at vv. 25, 27 of the LORD's own turning-away of sickness and enemies.
ἀποδώσειςyou shall restore / give backFut Act Indic 2 Sg · ἀποδίδωμιmain verb (apodosis: the commanded duty)→ legislative future (positive command in casuistic form)ἀποδίδωμι: 'give back / restore / render'; renders שׁוּב (Hiphil); the apodosis of the condition — the positive duty of restitution; the same verb governs the return of property throughout the Covenant Code (cf. 22:1–14).
αὐτῷto himDativeindirect object (the enemy, to whom restoration is owed)→ participant reference or interestαὐτῷ: refers back to ὁ ἐχθρός; the restoration is owed personally to the adversary, making the command an explicit duty of goodwill toward an enemy.
5
ἐὰν δὲ ἴδῃς τὸ ὑποζύγιον τοῦ ἐχθροῦ σου πεπτωκὸς ὑπὸ τὸν γόμον αὐτοῦ οὐ παρελεύσῃ αὐτό ἀλλὰ συνεγερεῖς αὐτὸ μετ᾿ αὐτοῦ
But if you see your enemy's donkey fallen under its load, you shall not pass it by, but you shall help raise it up together with him.
The companion case to v. 4: not merely returning a strayed animal but actively helping lift a collapsed one. The negative οὐ παρελεύσῃ ('you shall not pass by') is answered by the positive ἀλλὰ συνεγερεῖς ('but you shall help raise'); the συν- of συνεγερεῖς and the closing μετ᾿ αὐτοῦ ('with him') require cooperation with the very enemy, dissolving hostility in shared labor.
Word-by-word analysis· 21 words
ἐὰνifconditional conjunction (protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if'; the second of the paired enemy-animal cases; again future-more-vivid with the subjunctive ἴδῃς.
δὲbut / andtransitional particle (post-positive)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἴδῃςyou seeAor Act Subj 2 Sg · ὁράωverb of protasis (subjunctive after ἐάν)→ aorist subjunctive (single hypothetical sighting)ὁράω (aor. εἶδον): 'see / perceive'; renders רָאָה; the act of seeing the fallen animal creates the moral obligation — one cannot plead ignorance once one has seen.
τὸtheAccusativearticle (with ὑποζύγιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζύγιονdonkey / beast of burdenAccusativedirect object of ἴδῃς→ object specificationὑποζύγιον: 'beast of burden / donkey'; renders חֲמוֹר; here the animal is pictured laden and collapsed, a common rural mishap requiring two people to remedy.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροῦenemyGenitivegenitive of possession ('your enemy's donkey')→ relational specificationἐχθρός: 'enemy'; the repeated naming of the owner as enemy (as in v. 4) keeps the moral edge sharp — the law deliberately frames the duty toward the one most likely to be refused help.
σουyourGenitivegenitive of possession (2nd person)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (2nd person).
πεπτωκὸςfallenPerf Act Ptcp · πίπτω · acc sg neutcircumstantial participle (predicative, describing the state of the donkey)→ resultative perfect participle (fallen and lying there)πίπτω (perf. πέπτωκα): 'fall / fall down'; the perfect participle stresses the resultant state — the animal has fallen and remains down under its burden; renders רֹבֵץ ('lying / crouching') in the parallel sense of an animal collapsed beneath a load.
ὑπὸunderpreposition + accusative (position: 'under the load')→ spatial or relational framingὑπὸ: meaning 'under'; here it marks the relation signaled by preposition + accusative (position: 'under the load').
τὸνtheAccusativearticle (with γόμον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
γόμονload / cargoAccusativeaccusative object of ὑπό (the burden under which the beast lies)→ object specificationγόμος: 'load / freight / cargo'; renders מַשָּׂא ('burden'); the same word is used for a ship's cargo (cf. Rev 18:11–12); here the donkey's pack, too heavy for it to rise unaided.
αὐτοῦitsGenitivegenitive of possession (the donkey's load)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the donkey's load).
οὐnotnegative particle (with future indicative)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
παρελεύσῃyou shall pass byFut Mid Indic 2 Sg · παρέρχομαιmain verb (prohibition within apodosis: 'you shall not pass by')→ legislative future (apodictic prohibition: refusal of help is banned)παρέρχομαι: 'pass by / pass over / go past'; renders חָדַל ('cease / forbear / refrain'); the prohibition against 'passing by' a creature in distress prefigures the indictment of the priest and Levite who 'passed by on the other side' (ἀντιπαρῆλθεν, Luke 10:31–32) in the parable of the Good Samaritan.
αὐτόitAccusativedirect object of παρελεύσῃ (the fallen donkey)→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of παρελεύσῃ (the fallen donkey).
ἀλλὰbutstrong adversative (negative–positive contrast)→ discourse linkage or contrastἀλλά: 'but'; the strong adversative pivots from the prohibition (do not pass by) to the positive command (help raise it), a characteristic οὐ … ἀλλά structure of emphatic correction.
συνεγερεῖςyou shall help raise upFut Act Indic 2 Sg · συνεγείρωmain verb (positive command of the apodosis)→ legislative future (positive duty of active help)συνεγείρω: 'raise up together / help lift'; the compound συν- demands joint effort; renders עָזַב in the Hiphil sense of 'helping to release / lift'; the same verb is taken up by Paul in a soteriological key (συνήγειρεν, Eph 2:6; Col 2:12), though here it is wholly literal.
αὐτὸitAccusativedirect object of συνεγερεῖς (the donkey to be lifted)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of συνεγερεῖς (the donkey to be lifted).
μετ᾿withpreposition + genitive (association: 'together with him', elided before vowel)→ spatial or relational framingμετά + genitive: 'with / together with'; the closing phrase 'with him' makes the enemy a co-laborer in the rescue — the cooperative act itself becomes a means of reconciliation.
αὐτοῦhimGenitivegenitive object of μετά (the enemy, now a partner in the task)→ relational specificationαὐτοῦ: the enemy-owner; the law envisions Israelite and adversary lifting the load side by side — a small enacted parable of overcoming enmity through shared duty.
6
οὐ διαστρέψεις κρίμα πένητος ἐν κρίσει αὐτοῦ
You shall not pervert the judgment of a poor man in his lawsuit.
After the two casuistic interludes (vv. 4–5), the apodictic legislation resumes. This prohibition is the counterweight to v. 3: there, partiality toward the poor was banned; here, perverting the poor man's just case (his more usual peril, since he lacks influence) is banned. Together they fence justice on both sides — impartial in favor, impartial against.
Word-by-word analysis· 7 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διαστρέψειςyou shall pervert / twistFut Act Indic 2 Sg · διαστρέφωmain verb (apodictic prohibition)→ legislative future (apodictic prohibition)διαστρέφω: 'twist / distort / pervert'; renders נָטָה ('turn aside') in the legal sense of bending a verdict; the δια- compound intensifies — to twist a case thoroughly out of its true shape; distinct from but synonymous in effect with ἐκκλίνω (v. 2).
κρίμαjudgment / legal claimAccusativedirect object of διαστρέψεις→ object specificationκρίμα: 'judgment / verdict / legal right'; renders מִשְׁפָּט; here the poor man's rightful claim or due verdict; to 'pervert his κρίμα' is to deny him the justice owed him because of his poverty.
πένητοςof a poor manGenitivegenitive of relationship (whose judgment is at stake)→ relational specificationπένης: 'poor / needy'; the same term as v. 3; the poor man is doubly protected — neither indulged (v. 3) nor cheated (v. 6); his vulnerability makes him the test-case of impartial justice.
ἐνinpreposition + dative (sphere)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere).
κρίσειlawsuit / judgmentDativedative of sphere ('in his lawsuit')→ sphere or referenceκρίσις: 'legal case / trial'; the third occurrence of the κριν- root in the verse-pair (κρίμα … κρίσει), tightly binding the prohibition to the courtroom setting.
αὐτοῦhisGenitivegenitive of possession (the poor man's own case)→ relational specificationαὐτοῦ: 'his'; emphasizes that it is the poor man's own suit — his personal stake in justice — that must not be twisted against him.
7
ἀπὸ παντὸς ῥήματος ἀδίκου ἀποστήσῃ ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς καὶ οὐ δικαιώσεις τὸν ἀσεβῆ ἕνεκεν δώρων
From every unjust matter you shall keep away; you shall not kill the innocent and the righteous, and you shall not justify the impious for the sake of bribes.
Three linked commands: keep far from every false matter; do not put the innocent and righteous to death (judicial murder by corrupt verdict); do not acquit the guilty for bribes. The pairing ἀθῷον καὶ δίκαιον ('innocent and righteous') and the closing ἕνεκεν δώρων ('for the sake of gifts') set up v. 8's frontal attack on bribery. The LXX καὶ οὐ δικαιώσεις τὸν ἀσεβῆ ('you shall not justify the impious') is theologically weighty — the verb δικαιόω here in its forensic sense of 'declare in the right.'
Word-by-word analysis· 17 words
ἀπὸfrompreposition + genitive (separation: 'keep away from')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'keep away from').
παντὸςeveryGenitiveattributive adjective (modifying ῥήματος)→ relational specificationπᾶς: 'every / all'; with ῥήματος ἀδίκου, 'from every unjust matter' — comprehensive avoidance of any involvement in a false charge or wrongful proceeding.
ῥήματοςmatter / word / thingGenitivegenitive object of ἀπό (the thing to keep away from)→ relational specificationῥῆμα: 'word / matter / thing'; renders דָּבָר, which (like ῥῆμα in LXX usage) spans both 'word' and 'affair / matter'; 'an unjust matter' = a false accusation or corrupt legal proceeding; the same word recurs at v. 8 (ῥήματα δίκαια).
ἀδίκουunjust / falseGenitiveattributive adjective (modifying ῥήματος)→ relational specificationἄδικος: 'unjust / false'; the ἀδικ- root binds this verse to v. 1 (μάρτυς ἄδικος); the 'unjust matter' is the false case that the upright person must shun entirely.
ἀποστήσῃyou shall keep away / stand offFut Mid Indic 2 Sg · ἀφίστημιmain verb (command of separation)→ legislative future (positive command to keep distant)ἀφίστημι (mid./pass.): 'withdraw / keep away / stand off from'; renders רָחַק ('be far / keep distant'); the middle/passive of distancing oneself — the upright is to have nothing to do with a fraudulent case.
ἀθῷονinnocent / guiltlessAccusativedirect object of ἀποκτενεῖς→ object specificationἀθῷος: 'innocent / unpunished / free of guilt'; renders נָקִי ('innocent / clean'); the shedding of 'innocent blood' (αἷμα ἀθῷον) is among the gravest crimes in Israel's law (cf. Deut 19:10; 27:25); here judicial execution of the innocent.
καὶandcoordinate conjunction (joining the pair innocent–righteous)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δίκαιονrighteousAccusativedirect object (parallel to ἀθῷον) of ἀποκτενεῖς→ object specificationδίκαιος: 'righteous / just'; renders צַדִּיק; the pairing ἀθῷον καὶ δίκαιον ('innocent and righteous') is emphatic — the person who is both guiltless of this charge and upright in life must never be condemned to death.
οὐκnotnegative particle (with future indicative)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκτενεῖςyou shall killFut Act Indic 2 Sg · ἀποκτείνωmain verb (apodictic prohibition: judicial murder banned)→ legislative future (apodictic prohibition)ἀποκτείνω: 'kill / put to death'; renders הָרַג; the context is judicial — to 'kill' the innocent by securing a wrongful capital verdict; the prohibition makes the corrupt judge a murderer.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (with future indicative)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
δικαιώσειςyou shall justify / acquitFut Act Indic 2 Sg · δικαιόωmain verb (apodictic prohibition: false acquittal banned)→ legislative future (apodictic prohibition)δικαιόω: 'declare righteous / acquit / justify'; here in its plain forensic sense, 'to pronounce in the right / acquit'; renders הִצְדִּיק ('declare righteous'); the prohibition against 'justifying the impious' (δικαιοῦν τὸν ἀσεβῆ) is the dark mirror of the gospel paradox that God 'justifies the ungodly' (δικαιοῦντα τὸν ἀσεβῆ, Rom 4:5) — what is forbidden to a human bribe-taking judge is the prerogative of divine grace.
τὸνtheAccusativearticle (with ἀσεβῆ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσεβῆimpious / ungodly manAccusativedirect object of δικαιώσεις→ object specificationἀσεβής: 'impious / ungodly / wicked'; renders רָשָׁע ('guilty / wicked'); the guilty party whom a corrupt judge must not acquit; the LXX's choice of ἀσεβής frames the wrongdoer in cultic-theological, not merely civil, terms.
ἕνεκενfor the sake ofimproper preposition + genitive (cause/reason: 'because of')→ spatial or relational framingἕνεκεν: 'on account of / for the sake of'; takes the genitive; identifies the motive of the corrupt acquittal — bribes; the phrase anticipates the bribery-prohibition of v. 8.
δώρωνgifts / bribesGenitivegenitive with ἕνεκεν (the motive: bribes)→ relational specificationδῶρον: 'gift / present', here 'bribe'; renders שֹׁחַד ('bribe'); the plural δώρων points to repeated or systematic bribery; the word is picked up emphatically in v. 8 (δῶρα … τὰ δῶρα), making the two verses a single sustained assault on judicial corruption.
8
καὶ δῶρα οὐ λήμψῃ τὰ γὰρ δῶρα ἐκτυφλοῖ ὀφθαλμοὺς βλεπόντων καὶ λυμαίνεται ῥήματα δίκαια
And you shall not take bribes, for bribes blind the eyes of those who see and ruin righteous matters.
The prohibition of v. 7b is now stated frontally — οὐ λήμψῃ ('you shall not take') — and grounded by a γάρ-clause giving the rationale: bribes 'blind the eyes of the clear-sighted' and 'ruin righteous causes.' The proverb-like generalization (present tenses ἐκτυφλοῖ, λυμαίνεται) states a timeless truth about the corrupting power of money on judgment.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δῶραgifts / bribesAccusativedirect object (fronted) of λήμψῃ→ object specificationδῶρον: 'gift', here 'bribe'; renders שֹׁחַד; fronted before the verb for emphasis — it is precisely bribes, of all gifts, that the judge must refuse.
οὐnotnegative particle (with future indicative)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λήμψῃyou shall take / receiveFut Mid Indic 2 Sg · λαμβάνωmain verb (apodictic prohibition: bribe-taking banned)→ legislative future (apodictic prohibition)λαμβάνω (fut. λήμψομαι): 'take / receive / accept'; renders לָקַח; the blunt 'you shall not take bribes' is among the most frequently repeated commands of Israelite law (cf. Deut 16:19; 27:25).
τὰtheNominativearticle (with δῶρα, subject of γάρ-clause)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforexplanatory particle (post-positive, introducing the rationale)→ discourse linkage or contrastγάρ: 'for'; introduces the motive-clause explaining why bribes are forbidden — they corrupt perception and justice; the explanatory γάρ gives the law the cadence of proverbial wisdom.
δῶραbribes / giftsNominativesubject of ἐκτυφλοῖ (the γάρ-clause)→ participant prominenceδῶρον: the repetition (τὰ … δῶρα) personifies bribes as the active agent of corruption — it is the gift itself that blinds and ruins.
ἐκτυφλοῖblindsPres Act Indic 3 Sg · ἐκτυφλόωmain verb of γάρ-clause (gnomic statement)→ gnomic present (a perpetually true principle)ἐκτυφλόω: 'blind utterly / make completely blind'; the intensive ἐκ- compound; renders עִוֵּר ('blind'); the gnomic present states the timeless truth that a bribe robs even the clear-sighted of true perception; cf. Deut 16:19, 'a bribe blinds the eyes of the wise.'
ὀφθαλμοὺςeyesAccusativedirect object of ἐκτυφλοῖ→ object specificationὀφθαλμός: 'eye'; renders עֵינַיִם; 'the eyes' stand for the faculty of clear moral discernment that the bribe corrupts.
βλεπόντωνof those who seePres Act Ptcp · βλέπω · gen pl mascsubstantival participle (genitive: 'of the seeing ones / the clear-sighted')→ durative present participle (those who habitually see clearly)βλέπω (pres. ptcp.): 'see / look'; the substantival genitive 'of those who see' = the clear-sighted, the discerning; renders the Hebrew פִּקְחִים ('the open-eyed / discerning'); the bitter irony: even those who see are blinded by gold.
καὶandcoordinate conjunction (second effect of bribes)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λυμαίνεταιruins / corruptsPres Mid Indic 3 Sg · λυμαίνομαιmain verb of γάρ-clause (second gnomic statement)→ gnomic present (perpetually true principle)λυμαίνομαι: 'damage / ruin / spoil / outrage'; a strong verb of violent injury; renders the sense of 'subvert / pervert'; bribes do not merely sway but actively wreck a just cause; the deponent form takes an object in the accusative.
ῥήματαmatters / causesAccusativedirect object of λυμαίνεται→ object specificationῥῆμα: 'word / matter / cause'; the same word as v. 7 (ῥήματος ἀδίκου); here ῥήματα δίκαια are 'just causes / righteous cases', the very things bribes destroy — completing the inclusio of the ῥῆμα-theme across vv. 7–8.
δίκαιαrighteous / justAccusativeattributive adjective (modifying ῥήματα)→ object specificationδίκαιος: 'righteous / just'; 'righteous matters' = legitimate legal claims; the contrast with ῥῆμα ἄδικον (v. 7) is pointed — the bribe turns a just cause into a perverted one.
9
καὶ προσήλυτον οὐ θλίψετε ὑμεῖς γὰρ οἴδατε τὴν ψυχὴν τοῦ προσηλύτου αὐτοὶ γὰρ προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ
And you shall not oppress a sojourner, for you yourselves know the soul of the sojourner, for you yourselves were sojourners in the land of Egypt.
The justice-block closes with the προσήλυτος ('sojourner / resident alien'), the most vulnerable member of society. Strikingly, the verb shifts to the plural (θλίψετε … ὑμεῖς … οἴδατε … ἦτε): the whole community is addressed. The double γάρ grounds the command in shared experiential memory — Israel knows 'the soul of the sojourner' from within, because it was itself a body of sojourners in Egypt. Ethics is rooted in remembered suffering.
Word-by-word analysis· 18 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσήλυτονsojourner / resident alienAccusativedirect object (fronted) of θλίψετε→ object specificationπροσήλυτος: lit. 'one who has come to / arrived', 'sojourner / resident alien / proselyte'; the LXX's characteristic rendering of גֵּר ('resident alien'); a Septuagintal coinage that later acquired the technical sense 'proselyte / convert'; fronted for emphasis as the focus of the command; the word recurs three times in this verse and again at v. 12.
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
θλίψετεyou shall oppress / afflictFut Act Indic 2 Pl · θλίβωmain verb (apodictic prohibition, 2nd person plural)→ legislative future (apodictic prohibition addressed to the whole community)θλίβω: 'press / oppress / afflict'; renders לָחַץ ('oppress / squeeze'); the same root (θλῖψις) describes Israel's own affliction in Egypt (cf. Exod 3:9, τὸν θλιμμόν); the shift to the plural broadens the command from the individual judge to all Israel.
ὑμεῖςyou (yourselves)Nominativeemphatic subject pronoun (of οἴδατε)→ participant referenceὑμεῖς: the emphatic plural pronoun stresses Israel's own corporate experience — 'you, of all people, know'; the explicit pronoun is not needed grammatically and so carries rhetorical weight.
γὰρforexplanatory particle (post-positive, first ground)→ discourse linkage or contrastγάρ: 'for'; the first of two grounds — Israel knows the inner life of the alien from experience.
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb of first γάρ-clause→ stative perfect (settled experiential knowledge)οἶδα (perf. with present sense): 'know'; renders יָדַע; the perfect-as-present denotes knowledge possessed from past experience; Israel 'knows the soul of the sojourner' not theoretically but from having lived it.
τὴνtheAccusativearticle (with ψυχήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχὴνsoul / life / inner selfAccusativedirect object of οἴδατε→ object specificationψυχή: 'soul / life / inner self / feelings'; renders נֶפֶשׁ; 'the soul of the sojourner' = his inner experience, his vulnerability and longing; the Hebraism captures empathy — to know another's נֶפֶשׁ is to feel from within what he feels.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσηλύτουof the sojournerGenitivegenitive of relationship (whose soul is known)→ relational specificationπροσήλυτος: the second occurrence; 'the soul of the sojourner' is the object of Israel's experiential knowledge — the very inner life it must not oppress.
αὐτοὶyou yourselvesNominativeintensive pronoun (emphatic subject of ἦτε)→ participant referenceαὐτός: intensive 'yourselves'; reinforces the personal-historical ground — it was you, the very people now legislating, who were aliens; the pronoun heightens the moral force of memory.
γὰρforexplanatory particle (post-positive, second ground)→ discourse linkage or contrastγάρ: the second γάρ gives the deeper ground beneath the first — Israel knows the sojourner's soul because it was itself a nation of sojourners.
προσήλυτοιsojournersNominativepredicate nominative (with ἦτε)→ participant prominenceπροσήλυτος: the third occurrence in the verse; the predicate 'you were sojourners' completes the threefold play — sojourner (oppress not) / soul of the sojourner (you know) / you were sojourners (in Egypt).
ἦτεyou wereImpf Act Indic 2 Pl · εἰμίmain verb of second γάρ-clause→ durative imperfect (the prolonged condition of sojourning in Egypt)εἰμί (impf. ἦτε): 'you were'; the imperfect depicts the long, ongoing state of being aliens in Egypt; the memory of that protracted oppression is the bedrock of the command to deal mercifully with aliens now.
ἐνinpreposition + dative (place)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place).
γῇlandDativedative of place ('in the land')→ sphere or referenceγῆ: 'land / earth'; with Αἰγύπτῳ, 'in the land of Egypt'; the locative phrase pins the memory to its place — the house of bondage from which mercy is now to flow outward to other aliens.
ΑἰγύπτῳEgyptDativedative in apposition to γῇ (the land specified)→ sphere or referenceΑἴγυπτος: standard LXX form of מִצְרַיִם; in apposition to γῇ ('the land, [namely] Egypt'); the closing word seals the verse's logic — the ethics of compassion is grounded in the historical experience of Egypt.
10
ἓξ ἔτη σπερεῖς τὴν γῆν σου καὶ συνάξεις τὰ γενήματα αὐτῆς
Six years you shall sow your land and gather in its produce.
The sabbatical principle is stated first in its positive half: six years of normal sowing and harvest. The 'six-and-then-the-seventh' structure (ἓξ … τῷ δὲ ἑβδόμῳ, vv. 10–11) deliberately mirrors the creation week and the weekly Sabbath that follows in v. 12, presenting the land-rest as the agricultural analogue of the day-rest.
Word-by-word analysis· 11 words
ἓξsixnumeral (modifying ἔτη: 'six years')→ clausal contributionἕξ: 'six'; indeclinable numeral; 'six years' of cultivation answers to the 'six days' of labor in v. 12, framing both land and week under one rhythm.
ἔτηyearsAccusativeaccusative of extent of time ('for six years')→ object specificationἔτος: 'year'; the accusative plural marks duration; renders שָׁנִים; the six-year span of sowing precedes the seventh-year fallow.
σπερεῖςyou shall sowFut Act Indic 2 Sg · σπείρωmain verb (legislative command, 2nd person singular)→ legislative future (positive command)σπείρω: 'sow / scatter seed'; renders זָרַע; the verb returns to the singular (after the plural of v. 9), addressing the individual landholder; the future of command governs the six-year cultivation.
τὴνthe / yourAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of σπερεῖς→ object specificationγῆ: 'land / ground / field'; renders אֶרֶץ; here the arable land the Israelite cultivates; the seventh-year release will return this same γῆ to rest.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνάξειςyou shall gather inFut Act Indic 2 Sg · συνάγωmain verb (coordinate command)→ legislative future (positive command)συνάγω: 'gather together / harvest / bring in'; renders אָסַף; the in-gathering of produce is the normal fruit of the six working years, contrasted with the seventh year's relinquishing of the harvest to the poor and the beasts (v. 11).
τὰtheAccusativearticle (with γενήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενήματαproduce / fruitsAccusativedirect object of συνάξεις→ object specificationγένημα: 'produce / yield / fruit of the earth' (to be distinguished from γέννημα, 'offspring'); renders תְּבוּאָה ('yield'); the standard LXX term for agricultural produce; in the seventh year these same γενήματα are left ungathered (v. 11).
αὐτῆςitsGenitivegenitive of possession (the land's produce)→ relational specificationαὐτῆς: 'its', referring to ἡ γῆ; the produce belongs to the land that the farmer works — but in the seventh year the land's yield is given over to others.
11
τῷ δὲ ἑβδόμῳ ἄφεσιν ποιήσεις καὶ ἀνήσεις αὐτήν καὶ ἔδονται οἱ πτωχοὶ τοῦ ἔθνους σου τὰ δὲ ὑπολειπόμενα ἔδεται τὰ ἄγρια θηρία οὕτως ποιήσεις τὸν ἀμπελῶνά σου καὶ τὸν ἐλαιῶνά σου
But in the seventh year you shall make a release and let it rest, and the poor of your nation shall eat, and what is left over the wild beasts shall eat; so you shall do for your vineyard and your olive grove.
δέ marks the turn from the six working years to the seventh. The fallow is called ἄφεσις ('release / remission') — a term of deep resonance (later the Jubilee, and in the NT 'forgiveness of sins'). The land is to 'rest' (ἀνήσεις, 'let go / leave alone'), and its self-sprung produce belongs to the poor and even the wild beasts — a radical relativizing of ownership. The rule extends to vineyard and olive grove, Israel's three staple crops (grain, wine, oil).
Word-by-word analysis· 31 words
τῷtheDativearticle (with ἑβδόμῳ; dative of time)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive: contrast with the six years)→ discourse linkage or contrastδέ: marks the contrast between the six years of cultivation and the seventh year of release.
ἑβδόμῳseventh (year)Dativedative of time (substantival: 'in the seventh [year]')→ sphere or referenceἕβδομος: 'seventh'; the noun ἔτει ('year') is understood; the seventh year mirrors the seventh day — the sabbatical structure governs both land and time; renders שְׁבִיעִית.
ἄφεσινrelease / remissionAccusativedirect object of ποιήσεις→ object specificationἄφεσις: 'release / letting-go / remission'; renders שְׁמִטָּה ('release') here, and elsewhere the Jubilee (Lev 25) and manumission; the NT uses ἄφεσις for 'forgiveness / remission of sins' (Mark 1:4; Luke 4:18, quoting Isa 61:1), so the sabbatical 'release' became a type of redemptive forgiveness.
ποιήσειςyou shall make / doFut Act Indic 2 Sg · ποιέωmain verb (legislative command)→ legislative future (positive command)ποιέω: 'make / do'; renders עָשָׂה; 'make a release' = institute the fallow; the verb recurs at the end of the verse (οὕτως ποιήσεις) extending the rule to vine and olive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνήσειςyou shall let rest / leave aloneFut Act Indic 2 Sg · ἀνίημιmain verb (coordinate command)→ legislative future (positive command)ἀνίημι: 'let go / release / leave / relax'; renders שָׁמַט ('let drop / release') and נָטַשׁ ('leave / abandon'); 'let it [the land] rest' — the farmer relaxes his claim and lets the ground lie open; the verb conveys deliberate non-intervention.
αὐτήνitAccusativedirect object of ἀνήσεις (the land, ἡ γῆ)→ participant referenceαὐτήν: 'it', referring to τὴν γῆν (v. 10); the land itself is the object of release — it is given its own sabbath.
καὶandcoordinate conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδονταιthey shall eatFut Mid Indic 3 Pl · ἐσθίωmain verb (consequence: the poor eat)→ predictive future (the intended result of the fallow)ἐσθίω (fut. ἔδομαι): 'eat'; renders אָכַל; the future middle ἔδονται is the standard suppletive future of ἐσθίω; the self-sprung produce of the fallow land feeds the poor — the release has an explicit social-welfare purpose.
οἱtheNominativearticle (with πτωχοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πτωχοὶpoorNominativesubject of ἔδονται→ participant prominenceπτωχός: 'poor / destitute / beggar'; a stronger term than πένης (vv. 3, 6) — the πτωχός is the utterly destitute who must beg; renders אֶבְיוֹן ('needy'); the sabbatical year's produce is theirs by right, not charity.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνουςnation / peopleGenitivepartitive/possessive genitive ('the poor of your nation')→ relational specificationἔθνος: 'nation / people'; here of Israel itself (rendering עַם); 'the poor of your nation' are fellow-Israelites; note that ἔθνος, usually 'gentile nation' in the plural, here designates Israel as a single people.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὰtheAccusativearticle (with ὑπολειπόμενα; accusative object fronted)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / buttransitional particle (post-positive)→ discourse linkage or contrastδέ: marks the further provision — what the poor leave goes to the wild animals.
ὑπολειπόμεναwhat is left overPres Mid/Pass Ptcp · ὑπολείπω · acc pl neutsubstantival participle (object of ἔδεται: 'the things remaining')→ durative present participle (the produce remaining after the poor have eaten)ὑπολείπω (mid./pass.): 'leave behind / remain over'; the neuter plural participle substantivized, 'the leftovers'; renders יֶתֶר / נוֹתָר; the surplus beyond human need is given to the animals — provision cascades from the poor to the beasts.
ἔδεταιshall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (the beasts eat the surplus)→ predictive future (the further result of the fallow)ἐσθίω (fut. ἔδεται): the singular agrees with the collective neuter plural subject τὰ ἄγρια θηρία (a regular Greek concord); the wild beasts share in the bounty of the released land.
τὰtheNominativearticle (with θηρία)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγριαwildNominativeattributive adjective (modifying θηρία)→ participant prominenceἄγριος: 'wild / of the field / untamed'; renders חַיַּת הַשָּׂדֶה ('beast of the field'); the wild creatures, normally excluded from cultivated fields, are now welcome — the fallow blurs the boundary between farm and wilderness.
θηρίαbeastsNominativesubject of ἔδεται (neuter plural with singular verb)→ participant prominenceθηρίον: 'wild animal / beast'; renders חַיָּה; the wild beasts (cf. v. 29, where their unchecked multiplication is a danger) here benefit from the sabbatical release of the land.
οὕτωςthus / soadverb of manner (extending the rule)→ adverbial qualificationοὕτως: 'thus / in this way'; extends the sabbatical principle from the grain-field to the other staple crops; renders כֵּן.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (extension command)→ legislative future (positive command)ποιέω: 'do / make'; the resumptive 'so you shall do' applies the same fallow rule to vineyard and olive grove.
τὸνthe / yourAccusativearticle (with ἀμπελῶνα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀμπελῶνάvineyardAccusativeaccusative of respect/object ('do likewise for your vineyard')→ object specificationἀμπελών: 'vineyard'; renders כֶּרֶם; wine is the second of Israel's three staples; the sabbatical rest applies to the vines as well as the cornfield.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνthe / yourAccusativearticle (with ἐλαιῶνα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλαιῶνάolive groveAccusativeaccusative of respect/object (parallel to ἀμπελῶνα)→ object specificationἐλαιών: 'olive orchard / grove'; renders זַיִת; oil is the third staple; grain, wine, and oil together (cf. v. 25, bread and wine) form the classic triad of the land's bounty, all alike subject to the seventh-year release.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
12
ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ ἀνάπαυσις ἵνα ἀναπαύσηται ὁ βοῦς σου καὶ τὸ ὑποζύγιόν σου καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος
Six days you shall do your works, but on the seventh day there shall be rest, so that your ox and your donkey may rest, and the son of your slave-woman and the sojourner may be refreshed.
The six-and-seventh pattern of the land (vv. 10–11) is now applied to the week (ἓξ ἡμέρας … τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ). The double purpose-clause (ἵνα ἀναπαύσηται … ἵνα ἀναψύξῃ) makes the Sabbath's beneficiaries explicit: the work-animals rest, and the slave-woman's son and the sojourner are 'refreshed' (ἀναψύξῃ). As in v. 9, the Sabbath is framed humanitarianly — its purpose is mercy to the dependent and the alien.
Word-by-word analysis· 32 words
ἓξsixnumeral (modifying ἡμέρας: 'six days')→ clausal contributionἕξ: 'six'; the 'six days' of labor deliberately echo the 'six years' of v. 10, binding the weekly and sabbatical rhythms into one pattern grounded in the creation week (cf. Exod 20:11).
ἡμέραςdaysAccusativeaccusative of extent of time ('for six days')→ object specificationἡμέρα: 'day'; the accusative plural of duration; renders יָמִים.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (legislative command)→ legislative future (positive command)ποιέω: 'do / perform'; 'do your works' = carry on your labor; renders עָשָׂה; the same verb in the same legal-future form as throughout the chapter.
τὰthe / yourAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / laborsAccusativedirect object of ποιήσεις→ object specificationἔργον: 'work / deed / task'; renders מַעֲשֶׂה / מְלָאכָה; 'your works' = the ordinary labor permitted on the six days but forbidden on the seventh.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τῇtheDativearticle (with ἡμέρᾳ; dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive: contrast with the six days)→ discourse linkage or contrastδέ: contrasts the seventh day with the six; the same δέ-structure as v. 11 (τῷ δὲ ἑβδόμῳ).
ἡμέρᾳdayDativedative of time ('on the day')→ sphere or referenceἡμέρα: 'day'; the dative of time-when designates the seventh day as the day of rest.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeattributive adjective (modifying ἡμέρᾳ: 'the seventh day')→ sphere or referenceἕβδομος: 'seventh'; the seventh day answers to the seventh year (v. 11, ἑβδόμῳ); renders שְׁבִיעִי; the Sabbath par excellence.
ἀνάπαυσιςrestNominativepredicate nominative (verbless clause: '[there shall be] rest')→ participant prominenceἀνάπαυσις: 'rest / cessation / repose'; renders שַׁבָּתוֹן / מְנוּחָה; the verbless clause ('on the seventh day, rest') has the force of a solemn declaration; the noun is cognate with the verb ἀναπαύσηται that follows.
ἵναso thatpurpose conjunction (introducing first ἵνα-clause + subjunctive)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose of the Sabbath — rest for the animals; the double ἵνα (here and before ἀναψύξῃ) names the two beneficiary-groups.
ἀναπαύσηταιmay restAor Mid Subj 3 Sg · ἀναπαύωverb of first purpose-clause (subjunctive after ἵνα)→ ingressive aorist subjunctive (the animals enter into rest)ἀναπαύω (mid.): 'rest / cease from labor / be refreshed'; renders נוּחַ; cognate with ἀνάπαυσις; the work-animals share in the Sabbath rest — the command's mercy extends even to beasts of burden.
ὁthe / yourNominativearticle (with βοῦς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βοῦςoxNominativesubject of ἀναπαύσηται→ participant prominenceβοῦς: 'ox'; renders שׁוֹר; the ox, the prime draft animal (cf. v. 4), is the first beneficiary of the Sabbath rest named here.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸthe / yourNominativearticle (with ὑποζύγιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑποζύγιόνdonkey / beast of burdenNominativesubject of ἀναπαύσηται (parallel to βοῦς)→ participant prominenceὑποζύγιον: 'beast of burden / donkey'; the third occurrence in the chapter (cf. vv. 4, 5); the ox-and-donkey pair, the working livestock, both rest on the Sabbath.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (introducing second purpose-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναso thatpurpose conjunction (second ἵνα-clause + subjunctive)→ discourse linkage or contrastἵνα: the second purpose-clause turns from animals to the human dependents — the slave-woman's son and the sojourner.
ἀναψύξῃmay be refreshedAor Act Subj 3 Sg · ἀναψύχωverb of second purpose-clause (subjunctive after ἵνα)→ ingressive aorist subjunctive (the dependents are refreshed)ἀναψύχω: 'cool / revive / refresh'; lit. 'breathe again / take breath'; renders נָפַשׁ (cognate with נֶפֶשׁ, 'soul / breath'); a vivid term — the slave and alien literally 'catch their breath' on the Sabbath; cf. the cognate noun ἀνάψυξις at Acts 3:19.
ὁtheNominativearticle (with υἱός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸςsonNominativesubject of ἀναψύξῃ→ participant prominenceυἱός: 'son'; 'the son of your slave-woman' is the home-born servant (cf. the same phrase in the Decalogue's Sabbath rationale, Deut 5:14–15); renders בֶּן.
τῆςthe / yourGenitivearticle (with παιδίσκης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκηςslave-woman / maidservantGenitivegenitive of relationship ('the son of the slave-woman')→ relational specificationπαιδίσκη: 'female slave / maidservant'; renders אָמָה; the slave-woman's son is among the lowest in the household, yet the Sabbath secures his rest — the institution levels master and slave alike one day in seven.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
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.
προσήλυτοςsojourner / resident alienNominativesubject of ἀναψύξῃ (parallel to ὁ υἱός)→ participant prominenceπροσήλυτος: 'sojourner / resident alien'; the fourth occurrence (after the threefold v. 9); the alien, like the slave's son, is granted Sabbath rest — the humanitarian thread of vv. 9 and 12 binds the justice-block and the Sabbath-block together around care for the vulnerable.
13
πάντα ὅσα εἴρηκα πρὸς ὑμᾶς φυλάξασθε καὶ ὄνομα θεῶν ἑτέρων οὐκ ἀναμνησθήσεσθε οὐδὲ μὴ ἀκουσθῇ ἐκ τοῦ στόματος ὑμῶν
All that I have spoken to you, keep; and the name of other gods you shall not call to mind, neither let it be heard from your mouth.
A hinge verse: a summary command to keep all that has been spoken (φυλάξασθε, plural) bridges from the civil/sabbatical laws to the cultic calendar. The prohibition of the names of other gods (ὄνομα θεῶν ἑτέρων) prepares for the positive feast-legislation: Israel's worship is to be exclusively for the LORD, whose own Name (cf. v. 21) is the only one to be invoked. The double negative οὐδὲ μὴ … ἀκουσθῇ is emphatic.
Word-by-word analysis· 19 words
πάνταallAccusativedirect object (antecedent of ὅσα) of φυλάξασθε→ object specificationπᾶς: 'all / everything'; the neuter plural 'all things' sums up the entire foregoing legislation; fronted as the comprehensive object of the command to keep.
ὅσαas much as / whateverAccusativerelative pronoun (introducing relative clause modifying πάντα)→ participant referenceὅσος: 'as much/many as / whatever'; renders אֲשֶׁר; 'all that I have spoken' = the totality of the covenant words just given.
εἴρηκαI have spokenPerf Act Indic 1 Sg · λέγω (εἴρω)verb of relative clause (divine first person)→ resultative perfect (the words stand spoken and binding)λέγω / εἴρω (perf. εἴρηκα): 'say / speak'; the perfect indicates that the divine words, once spoken, remain in force — a standing body of command; the LORD (cf. v. 22, ὅσα ἂν εἴπω) is the speaker throughout the covenant code.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ὑμᾶςyouAccusativeobject of πρός (the addressees, 2nd person plural)→ participant referenceὑμᾶς: 'you' (pl.); the plural address (continued in φυλάξασθε, ὑμῶν) embraces the whole community as recipients of the covenant words.
φυλάξασθεkeep / observeAor Mid Impv 2 Pl · φυλάσσωmain verb (summarizing imperative)→ ingressive aorist imperative (take up the keeping of all these commands)φυλάσσω (mid.): 'guard / keep / observe'; renders שָׁמַר; the middle voice ('keep for yourselves / take heed to keep') intensifies personal responsibility; the same verb governs the feast-keeping in v. 15 (φυλάξασθε).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνομαnameAccusativedirect object (fronted) of ἀναμνησθήσεσθε→ object specificationὄνομα: 'name'; renders שֵׁם; 'the name of other gods' — to name a god is to invoke and honor it; the prohibition guards Israel's exclusive devotion; cf. the LORD's own ὄνομα in the Angel (v. 21), the only Name to be borne and invoked.
θεῶνof godsGenitivegenitive (possessive: 'name of gods')→ relational specificationθεός: 'god'; the genitive plural of pagan deities; renders אֱלֹהִים אֲחֵרִים ('other gods'); cf. vv. 24, 32–33, where the gods of the nations are again forbidden.
ἑτέρωνotherGenitiveattributive adjective (modifying θεῶν: 'other gods')→ relational specificationἕτερος: 'other / different'; renders אֲחֵרִים; the phrase θεοὶ ἕτεροι ('other gods') echoes the first commandment (Exod 20:3, θεοὶ ἕτεροι); the very naming of them is here forbidden.
οὐκnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀναμνησθήσεσθεyou shall call to mind / make mentionFut Pass Indic 2 Pl · ἀναμιμνῄσκωmain verb (apodictic prohibition)→ legislative future (apodictic prohibition)ἀναμιμνῄσκω (fut. pass.): 'remind / call to mind / make mention of'; the passive-deponent future 'you shall not make mention'; renders הִזְכִּיר ('mention / invoke'); to call a god's name to mind, even verbally, is forbidden — the very memory of pagan worship is to be erased.
οὐδὲneither / nornegative conjunction (correlating with οὐκ; with μή = emphatic)→ discourse linkage or contrastοὐδέ: 'and not / nor'; combined with μή it forms the emphatic οὐδὲ μή ('by no means', 'not at all'), the strongest Greek negation.
μὴnotnegative particle (with subjunctive in emphatic prohibition)→ discourse linkage or contrastμή: with the aorist subjunctive ἀκουσθῇ forms οὐ(δὲ) μή + subjunctive, the emphatic denial — 'it shall by no means be heard.'
ἀκουσθῇbe heardAor Pass Subj 3 Sg · ἀκούωverb of emphatic prohibition (subjunctive with οὐδὲ μή)→ aorist subjunctive of emphatic denial (it shall never be heard)ἀκούω (aor. pass.): 'be heard'; renders שָׁמַע (Niphal); the name of other gods is not even to be uttered aloud; the passive 'be heard' broadens the ban from intentional invocation to any utterance whatever.
ἐκfrom / out ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦthe / yourGenitivearticle (with στόματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
στόματοςmouthGenitivegenitive object of ἐκ (source: 'out of your mouth')→ relational specificationστόμα: 'mouth'; renders פֶּה; the mouth as the organ of invocation — the prohibition is total: not in thought (ἀναμνησθήσεσθε), not in speech (ἐκ τοῦ στόματος).
ὑμῶνyourGenitivegenitive of possession (2nd person plural)→ relational specificationὑμῶν: 'your' (pl.); the plural keeps the whole community in view; not one Israelite mouth is to utter a pagan god's name.
14
τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι
Three times in the year you shall keep feast to me.
The programmatic heading of the three-feast calendar (vv. 14–17). 'Three times in the year' (τρεῖς καιρούς) sets the rhythm; the first-person μοι ('to me') makes the LORD himself the addressee of the festivals — directly answering the prohibition of other gods in v. 13. The same heading recurs verbatim at v. 17 (τρεῖς καιροὺς τοῦ ἐνιαυτοῦ), framing the calendar.
Word-by-word analysis· 6 words
τρεῖςthreeAccusativenumeral (modifying καιρούς)→ measure or countτρεῖς: 'three'; the three pilgrimage festivals (Unleavened Bread, Harvest, Ingathering) structure Israel's liturgical year; renders שָׁלֹשׁ.
καιροὺςtimes / seasonsAccusativeaccusative of time (extent/recurrence: 'three times')→ object specificationκαιρός: 'appointed time / season / occasion'; renders רְגָלִים ('times / occasions') or פְּעָמִים; here the three fixed festal occasions; καιρός in the LXX often carries the sense of a divinely appointed moment, fitting for sacred feasts.
τοῦtheGenitivearticle (with ἐνιαυτοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive of time ('within the year')→ relational specificationἐνιαυτός: 'year / annual cycle'; renders שָׁנָה; 'three times of the year' = thrice annually; the same word recurs at vv. 16, 17.
ἑορτάσατέkeep feast / celebrateAor Act Impv 2 Pl · ἑορτάζωmain verb (festal command, 2nd person plural imperative)→ ingressive aorist imperative (institute the keeping of the feasts)ἑορτάζω: 'keep a feast / celebrate a festival'; cognate with ἑορτή ('feast'); renders חָגַג ('make pilgrimage / keep festival'); the plural imperative addresses all Israel; the cognate noun ἑορτή names each of the three feasts in vv. 15–16.
μοιto meDativedative of advantage/recipient (the LORD as object of the feast)→ participant reference or interestμοι: 'to me'; the LORD speaks in the first person; the feasts are kept for him alone — the positive counterpart of v. 13's ban on other gods; cf. ἐνετειλάμην (v. 15) and the first-person possessives throughout the epilogue.
15
τὴν ἑορτὴν τῶν ἀζύμων φυλάξασθε ποιεῖν ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα καθάπερ ἐνετειλάμην σοι κατὰ τὸν καιρὸν τοῦ μηνὸς τῶν νέων ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου οὐκ ὀφθήσῃ ἐνώπιόν μου κενός
The Feast of Unleavened Bread you shall keep to observe: seven days you shall eat unleavened bread, just as I commanded you, at the appointed time of the month of new grain; for in it you came out of Egypt. You shall not appear before me empty.
The first of the three feasts. The Feast of Unleavened Bread (ἑορτὴ τῶν ἀζύμων) is fixed to 'the month of new grain' (Abib/Nisan) and explicitly bound to the Exodus event (ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου). The closing maxim οὐκ ὀφθήσῃ ἐνώπιόν μου κενός ('you shall not appear before me empty') introduces the obligation of offerings, which the sacrificial rules of vv. 18–19 will detail.
Word-by-word analysis· 31 words
τὴνtheAccusativearticle (with ἑορτήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑορτὴνfeast / festivalAccusativedirect object of φυλάξασθε→ object specificationἑορτή: 'feast / festival'; renders חַג ('pilgrimage feast'); the first of the three named ἑορταί; cognate with ἑορτάσατε (v. 14).
τῶνthe / of theGenitivearticle (with ἀζύμων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀζύμωνof unleavened breadGenitivegenitive (defining the feast: 'of the unleavened things')→ relational specificationἄζυμος: 'unleavened'; the neuter plural τὰ ἄζυμα = 'unleavened bread / cakes'; renders מַצּוֹת; the Feast of Unleavened Bread recalls the haste of the Exodus departure (Exod 12:34, 39).
φυλάξασθεkeep / observeAor Mid Impv 2 Pl · φυλάσσωmain verb (festal imperative)→ ingressive aorist imperative (take up the keeping of the feast)φυλάσσω (mid.): 'keep / observe'; the same verb as v. 13; here it governs the feast — 'keep the Feast of Unleavened Bread to observe it.'
ποιεῖνto observe / to doPres Act Inf · ποιέωepexegetic/complementary infinitive (defining φυλάξασθε: 'keep so as to observe')→ durative present infinitive (the ongoing observance)ποιέω: 'do / make / observe'; the infinitive 'to keep' a feast is idiomatic for celebrating it (cf. ποιεῖν τὸ πάσχα, 'keep the Passover', Exod 12:48); renders עָשָׂה.
ἑπτὰsevenAccusativenumeral (modifying ἡμέρας)→ measure or countἑπτά: 'seven'; the seven days of unleavened bread (Exod 12:15–20); indeclinable; renders שִׁבְעָה.
ἡμέραςdaysAccusativeaccusative of extent of time ('for seven days')→ object specificationἡμέρα: 'day'; the accusative of duration; the seven-day span of the feast.
ἔδεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (legislative command)→ legislative future (positive command)ἐσθίω (fut. ἔδομαι, 2 pl. ἔδεσθε): 'eat'; the suppletive future; 'you shall eat unleavened bread' is the defining act of the feast; renders אָכַל.
ἄζυμαunleavened breadAccusativedirect object of ἔδεσθε→ object specificationἄζυμος (neut. pl. ἄζυμα): 'unleavened bread / cakes'; renders מַצּוֹת; the unleavened bread eaten for seven days commemorates the hurried Exodus.
καθάπερjust ascomparative conjunction ('according as')→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; an emphatic form of καθώς; refers back to the prior command at Exod 12; renders כַּאֲשֶׁר.
ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb of comparative clause (divine first person)→ constative aorist (the prior act of command)ἐντέλλομαι: 'command / charge / enjoin'; renders צִוָּה; the LORD recalls his earlier command concerning the feast (Exod 12); the first-person aorist underscores the continuity of the divine legislation; cf. ἐντείλωμαι at v. 22.
σοιto youDativeindirect object of ἐνετειλάμην (2nd person singular)→ participant reference or interestσοι: 'to you' (sg.); the address shifts back to the singular (after the plural ἔδεσθε), a common fluidity in the covenant code between individual and community.
κατὰaccording to / atpreposition + accusative (temporal: 'at the appointed time')→ spatial or relational framingκατά + accusative: 'at / according to'; here temporal, fixing the feast to its season.
τὸνtheAccusativearticle (with καιρόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνappointed time / seasonAccusativeaccusative object of κατά (the festal season)→ object specificationκαιρός: 'appointed time / season'; the same word as v. 14; the feast is tied to a fixed calendrical moment — the month of the new grain.
τοῦof theGenitivearticle (with μηνός)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὸςmonthGenitivegenitive (defining the season: 'of the month')→ relational specificationμήν: 'month'; renders חֹדֶשׁ; 'the month of the new things/grain' = Abib (later Nisan), the first month, the month of the Exodus.
τῶνof theGenitivearticle (with νέων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
νέωνnew grain / new thingsGenitivegenitive (substantival: 'of the new [grain]', defining the month)→ relational specificationνέος: 'new / fresh'; τὰ νέα = 'the new grain / first-ripe produce'; the LXX renders the Hebrew month-name אָבִיב (Abib, 'fresh ears of grain') by 'the month of new things', interpreting the name's meaning — the month when the barley is in fresh ear.
ἐνinpreposition + dative (temporal: 'in it')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'in it').
γὰρforexplanatory particle (post-positive: giving the reason for the date)→ discourse linkage or contrastγάρ: 'for'; grounds the choice of month in the Exodus event — the feast falls in the very month of the departure.
αὐτῷitDativeobject of ἐν (the month: 'in it')→ participant reference or interestαὐτῷ: 'in it', referring to the month; the temporal anchor of the festival's meaning.
ἐξῆλθεςyou came outAor Act Indic 2 Sg · ἐξέρχομαιmain verb of γάρ-clause (the historical ground)→ constative aorist (the completed Exodus departure)ἐξέρχομαι: 'go out / come out'; renders יָצָא; 'you came out of Egypt' — the founding event commemorated by the feast; the second-person singular addresses Israel as a single covenant person.
ἐξout ofpreposition + genitive (source)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source of the departure)→ relational specificationΑἴγυπτος: standard LXX form of מִצְרַיִם; the place of bondage from which the Exodus delivered Israel; the feast perpetually re-enacts this departure.
οὐκnotnegative particle (with future indicative)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ὀφθήσῃyou shall appear / be seenFut Pass Indic 2 Sg · ὁράωmain verb (apodictic prohibition: not empty-handed)→ legislative future (apodictic prohibition)ὁράω (fut. pass. ὀφθήσομαι): 'be seen / appear'; the passive 'appear / present oneself before' renders the Hebrew נִרְאָה (Niphal) of cultic appearance at the sanctuary; the same verb governs v. 17 (ὀφθήσεται πᾶν ἀρσενικόν); to 'be seen before' the LORD is to make pilgrimage to his presence.
ἐνώπιόνbefore / in the presence ofimproper preposition + genitive ('before me')→ spatial or relational framingἐνώπιον: 'before / in the presence of'; renders לִפְנֵי; the cultic 'before the LORD' designates the sanctuary as the place of appearing; cf. v. 17.
μουmeGenitivegenitive with ἐνώπιον (the LORD's presence)→ relational specificationμου: 'me / my'; the LORD's own presence; the first person continues the divine self-reference of vv. 14–15.
κενόςempty / empty-handedNominativepredicate adjective (modifying the subject 'you': 'appear empty')→ participant prominenceκενός: 'empty / void / empty-handed'; renders רֵיקָם ('empty-handed'); the worshipper must bring an offering — no one is to come before the LORD without a gift; this introduces the firstfruits and sacrifices of vv. 16, 18–19.
16
καὶ ἑορτὴν θερισμοῦ πρωτογενημάτων ποιήσεις τῶν ἔργων σου ὧν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου καὶ ἑορτὴν συντελείας ἐπ᾿ ἐξόδου τοῦ ἐνιαυτοῦ ἐν τῇ συναγωγῇ τῶν ἔργων σου τῶν ἐκ τοῦ ἀγροῦ σου
And the Feast of Harvest of the firstfruits of your works, of what you sow in your field; and the Feast of Completion at the year's end, at the gathering-in of your works from your field.
The remaining two pilgrim feasts. The Feast of Harvest (ἑορτὴ θερισμοῦ) — of firstfruits (πρωτογενήματα), later called Weeks/Pentecost — celebrates the grain harvest; the Feast of Completion/Ingathering (ἑορτὴ συντελείας) at the year's end (ἐπ᾿ ἐξόδου τοῦ ἐνιαυτοῦ), later Tabernacles, gathers in the full produce. Both are agricultural thanksgivings tied to 'your works … from your field.'
Word-by-word analysis· 33 words
καὶandcoordinate conjunction (adding the second feast)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτὴνfeastAccusativedirect object of ποιήσεις→ object specificationἑορτή: 'feast'; the second named festival; renders חַג.
θερισμοῦof harvestGenitivegenitive (defining the feast: 'of harvest')→ relational specificationθερισμός: 'harvest / reaping'; renders קָצִיר; the Feast of Harvest (later Weeks/Pentecost, Exod 34:22) celebrates the wheat harvest; the same word θερισμός is used eschatologically in the NT (Matt 9:37–38).
πρωτογενημάτωνof firstfruitsGenitivegenitive (defining the harvest: 'of the firstfruits')→ relational specificationπρωτογένημα: 'firstfruits / first-yield'; renders בִּכּוּרִים; the first and best of the crop, offered to the LORD; the same word recurs at v. 19 (τὰς ἀπαρχὰς τῶν πρωτογενημάτων).
ποιήσειςyou shall make / keepFut Act Indic 2 Sg · ποιέωmain verb (festal command, governing both feasts)→ legislative future (positive command)ποιέω: 'make / keep / observe'; 'keep the feast'; one verb governs both the Harvest and the Ingathering festivals named in this verse.
τῶνof the / yourGenitivearticle (with ἔργων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworks / laborsGenitivegenitive (defining the firstfruits: 'of your works')→ relational specificationἔργον: 'work / labor / produce of labor'; here the fruit of agricultural toil; renders מַעֲשֶׂה; the firstfruits are 'of your works' — the yield of one's own sowing.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὧνof which / whatGenitiverelative pronoun (genitive by attraction, antecedent ἔργων)→ relational specificationὅς (gen. pl. ὧν): relative pronoun, genitive by attraction to ἔργων; 'of what you sow' — defines the works as the sown crop.
ἐὰνif / whateverconditional/indefinite particle (with subjunctive in relative clause)→ discourse linkage or contrastἐάν: here generalizing the relative ('whatever you sow'); with the subjunctive σπείρῃς it forms an indefinite relative clause.
σπείρῃςyou sowPres Act Subj 2 Sg · σπείρωverb of indefinite relative clause (subjunctive)→ durative present subjunctive (whatever you customarily sow)σπείρω: 'sow'; the same verb as v. 10; the present subjunctive in the indefinite clause covers any and all sowing — the Harvest feast thanks the LORD for whatever the field yields.
ἐνinpreposition + dative (place)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place).
τῷthe / yourDativearticle (with ἀγρῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγρῷfieldDativedative of place ('in your field')→ sphere or referenceἀγρός: 'field / countryside / farmland'; renders שָׂדֶה; the cultivated field whose firstfruits are brought to the Harvest feast.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (adding the third feast)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτὴνfeastAccusativedirect object (governed by ποιήσεις) of the third feast→ object specificationἑορτή: 'feast'; the third named festival, the Feast of Completion / Ingathering.
συντελείαςof completion / ingatheringGenitivegenitive (defining the feast: 'of completion')→ relational specificationσυντέλεια: 'completion / consummation / end'; renders אָסִף ('ingathering'); the LXX 'Feast of Completion' is the autumn Feast of Ingathering (later Tabernacles/Booths), when the full harvest is brought in; συντέλεια also has eschatological weight in the NT ('the end of the age', Matt 24:3).
ἐπ᾿atpreposition + genitive (temporal: 'at the going-out', elided)→ spatial or relational framingἐπί + genitive: 'at / upon (a time)'; temporal, 'at the year's end'; elided before the vowel of ἐξόδου.
ἐξόδουgoing-out / endGenitivegenitive object of ἐπ᾿ (temporal: 'at the outgoing')→ relational specificationἔξοδος: 'a going-out / departure / end'; here 'the going-out of the year' = the year's end (autumn); renders צֵאת; note the same word names the book Exodus and Israel's departure (cf. v. 15, ἐξῆλθες), but here it is temporal — the turn of the agricultural year.
τοῦof theGenitivearticle (with ἐνιαυτοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive (defining ἐξόδου: 'the end of the year')→ relational specificationἐνιαυτός: 'year'; the same word as v. 14; the Feast of Ingathering falls at the close of the agricultural year, after the full harvest.
ἐνin / atpreposition + dative (temporal/circumstantial)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal/circumstantial).
τῇtheDativearticle (with συναγωγῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῇgathering-inDativedative (circumstance: 'at the gathering-in')→ sphere or referenceσυναγωγή: 'a gathering / collecting'; here in its agricultural sense, 'the gathering-in (of crops)'; renders אָסְפְּךָ ('your gathering'); cognate with συνάγω (v. 10); only later does συναγωγή acquire the institutional sense 'synagogue.'
τῶνof the / yourGenitivearticle (with ἔργων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworks / produceGenitivegenitive (what is gathered: 'of your works')→ relational specificationἔργον: 'work / produce of labor'; the same word as earlier in the verse; the gathered-in produce is the fruit of the farmer's labor.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τῶνthe / which areGenitivearticle (attributive, with ἐκ τοῦ ἀγροῦ: 'the [produce] from the field')→ noun-phrase markingτῶν: the article governs the following prepositional phrase as an attributive ('your works, the ones from your field'), specifying the produce gathered at the Ingathering.
ἐκfrom / out ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦthe / yourGenitivearticle (with ἀγροῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγροῦfieldGenitivegenitive object of ἐκ (source of the produce)→ relational specificationἀγρός: 'field'; the same word as earlier in the verse; the produce gathered 'from your field' completes the agricultural framing of both the Harvest and Ingathering feasts.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
17
τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ σου
Three times in the year every male of yours shall appear before the LORD your God.
The verse repeats the opening of v. 14 (τρεῖς καιροὺς τοῦ ἐνιαυτοῦ), framing the three-feast calendar as an inclusio. The pilgrimage obligation falls on every male (πᾶν ἀρσενικόν), who is to 'appear before the LORD your God' (ὀφθήσεται … ἐνώπιον κυρίου), echoing ὀφθήσῃ of v. 15. The full title κύριος ὁ θεός σου names the Lawgiver to whom the feasts are owed.
Word-by-word analysis· 13 words
τρεῖςthreeAccusativenumeral (modifying καιρούς)→ measure or countτρεῖς: 'three'; the resumptive 'three times' closes the festal frame opened at v. 14.
καιροὺςtimes / seasonsAccusativeaccusative of time (recurrence: 'three times')→ object specificationκαιρός: 'appointed time / occasion'; the three festal occasions; identical phrasing to v. 14.
τοῦtheGenitivearticle (with ἐνιαυτοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive of time ('within the year')→ relational specificationἐνιαυτός: 'year'; 'three times of the year' = thrice annually; the third occurrence in the calendar (vv. 14, 16, 17).
ὀφθήσεταιshall appear / be seenFut Pass Indic 3 Sg · ὁράωmain verb (legislative command of appearance)→ legislative future (binding pilgrimage obligation)ὁράω (fut. pass. ὀφθήσεται): 'be seen / appear / present oneself'; renders יֵרָאֶה (Niphal); the same verb as v. 15; the singular agrees with the collective πᾶν ἀρσενικόν; every male must present himself at the sanctuary thrice yearly.
πᾶνeveryNominativeadjective (modifying ἀρσενικόν: 'every male')→ participant prominenceπᾶς: 'every / all'; the neuter πᾶν agrees with ἀρσενικόν; the pilgrimage duty is universal among the males of Israel.
ἀρσενικόνmaleNominativesubject of ὀφθήσεται (collective: 'every male')→ participant prominenceἀρσενικός: 'male / of the male sex'; the neuter substantive 'every male'; renders זְכוּר ('male'); the thrice-yearly pilgrimage was incumbent on the adult males as representatives of their households.
σουyourGenitivegenitive of possession ('your males')→ relational specificationσου: 'your'; the males belonging to Israel (addressed in the singular as one people).
ἐνώπιονbefore / in the presence ofimproper preposition + genitive ('before the LORD')→ spatial or relational framingἐνώπιον: 'before / in the presence of'; the same cultic 'before the LORD' as v. 15; the place of appearing is the LORD's sanctuary.
κυρίουthe LORDGenitivegenitive with ἐνώπιον (the divine presence)→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; here the divine Lawgiver before whom Israel makes pilgrimage; the genitive object of ἐνώπιον.
τοῦtheGenitivearticle (with θεοῦ, in apposition to κυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD, your God')→ relational specificationθεός: 'God'; the title κύριος ὁ θεός σου ('the LORD your God') renders יהוה אֱלֹהֶיךָ, the covenant designation; it binds the festal obligation to the covenant relationship — they appear before their own covenant God.
σουyourGenitivegenitive of relationship (covenant possessive: 'your God')→ relational specificationσου: 'your'; the covenant possessive — the LORD is Israel's own God, to whom alone its feasts are owed (cf. the ban on other gods, v. 13).
18
ὅταν γὰρ ἐκβάλω ἔθνη ἀπὸ προσώπου σου καὶ ἐμπλατύνω τὰ ὅριά σου οὐ θύσεις ἐπὶ ζύμῃ αἷμα θυσιάσματός μου οὐδὲ μὴ κοιμηθῇ στέαρ τῆς ἑορτῆς μου ἕως πρωί
For when I drive out nations from before you and enlarge your borders, you shall not sacrifice the blood of my offering upon leaven, nor shall the fat of my feast remain until morning.
The LXX prefixes a temporal clause ('when I drive out nations … and enlarge your borders') absent from the Hebrew parallel, integrating the cultic rules with the conquest theme of vv. 23–31. Two sacrificial prohibitions follow: the blood of the offering is not to be presented with leaven (ἐπὶ ζύμῃ), and the festal fat is not to be left overnight (ἕως πρωί) — both protecting the purity and freshness of sacrifice. The first-person possessives (θυσιάσματός μου, ἑορτῆς μου) keep the LORD as the cult's owner.
Word-by-word analysis· 28 words
ὅτανwhentemporal conjunction (with subjunctive: 'whenever / when')→ discourse linkage or contrastὅταν: 'when(ever)'; takes the subjunctive (ἐκβάλω, ἐμπλατύνω); introduces the conquest-setting in which the sacrificial laws apply; this temporal frame is a LXX expansion not in the Hebrew here.
γὰρforexplanatory/connective particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; links the sacrificial rules to the larger promise of conquest and land — once settled in the enlarged land, Israel must offer its sacrifices rightly.
ἐκβάλωI drive outAor Act Subj 1 Sg · ἐκβάλλωverb of ὅταν-clause (subjunctive, divine first person)→ aorist subjunctive (the future act of dispossession)ἐκβάλλω: 'cast out / drive out / expel'; renders גָּרַשׁ; the LORD's expulsion of the nations; the verb dominates the conquest section (vv. 28, 29, 30, 31, ἐκβαλῶ); here in the subjunctive under ὅταν.
ἔθνηnations / gentilesAccusativedirect object of ἐκβάλω→ object specificationἔθνος: 'nation / people'; the plural ἔθνη here = the Canaanite nations to be dispossessed (contrast v. 11, where ἔθνος = Israel); renders גּוֹיִם.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
προσώπουface / presenceGenitivegenitive object of ἀπό ('from before you')→ relational specificationπρόσωπον: 'face / presence'; the idiom ἀπὸ προσώπου ('from before / from the face of') renders מִפְּנֵי; cf. v. 20, where the Angel goes πρὸ προσώπου σου ('before your face'); the nations are driven 'from before Israel's face.'
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (second ὅταν-verb)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμπλατύνωI enlarge / broadenAor Act Subj 1 Sg · ἐμπλατύνωverb of ὅταν-clause (subjunctive, parallel to ἐκβάλω)→ aorist subjunctive (the future enlargement of the land)ἐμπλατύνω: 'widen / enlarge / make broad'; renders הִרְחִיב ('broaden'); a rare compound; the enlargement of Israel's borders (τὰ ὅρια) anticipates the territorial promise of v. 31 (from the Red Sea to the Euphrates).
τὰthe / yourAccusativearticle (with ὅρια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριάborders / boundariesAccusativedirect object of ἐμπλατύνω→ object specificationὅριον: 'boundary / border / territory'; renders גְּבוּל; the enlargement of 'your borders' is the territorial blessing; the same noun recurs at v. 31 (θήσω τὰ ὅριά σου).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
θύσειςyou shall sacrificeFut Act Indic 2 Sg · θύωmain verb (apodictic sacrificial prohibition)→ legislative future (apodictic prohibition)θύω: 'sacrifice / offer / slaughter'; renders זָבַח / שָׁחַט; the prohibition concerns the manner of sacrifice — the blood is not to be offered together with anything leavened.
ἐπὶupon / withpreposition + dative (accompaniment: 'along with leaven')→ spatial or relational framingἐπί + dative: here 'upon / together with'; the blood is not to be presented in conjunction with leavened bread; renders עַל.
ζύμῃleavenDativedative object of ἐπί (the forbidden accompaniment)→ sphere or referenceζύμη: 'leaven / yeast'; renders חָמֵץ; leaven, a symbol of corruption/fermentation, is excluded from blood-sacrifice (cf. the unleavened bread of v. 15); the NT takes ζύμη as a metaphor for pervasive corruption (1 Cor 5:6–8).
αἷμαbloodAccusativedirect object of θύσεις→ object specificationαἷμα: 'blood'; renders דָּם; the blood of the sacrificial victim, the seat of life and the means of atonement (cf. Lev 17:11); it must not be offered with leaven.
θυσιάσματόςof my sacrifice / offeringGenitivegenitive (defining αἷμα: 'blood of my offering')→ relational specificationθυσίασμα: 'sacrifice / offering / victim'; renders זֶבַח; the LORD calls it 'my sacrifice' (θυσιάσματός μου) — the cult belongs to him; cognate with θύσεις.
μουmyGenitivegenitive of possession (the LORD's offering)→ relational specificationμου: 'my'; the LORD's first-person claim on the sacrifice; cf. ἑορτῆς μου in the same verse.
οὐδὲnornegative conjunction (with μή = emphatic prohibition)→ discourse linkage or contrastοὐδέ: 'nor'; with μή forms the emphatic οὐδὲ μή, introducing the second sacrificial prohibition.
μὴnotnegative particle (with subjunctive in emphatic prohibition)→ discourse linkage or contrastμή: with the subjunctive κοιμηθῇ forms the emphatic denial — the fat shall by no means remain overnight.
κοιμηθῇremain overnight / lie / sleepAor Pass Subj 3 Sg · κοιμάωverb of emphatic prohibition (subjunctive with οὐδὲ μή)→ aorist subjunctive of emphatic denialκοιμάω (pass.): lit. 'be put to sleep / lie down'; here idiomatically 'remain / stay overnight'; renders לִין ('lodge / remain through the night'); the festal fat must be wholly consumed/burned the same day — none is to 'sleep' (remain) till dawn, lest it spoil or be profaned.
στέαρfatNominativesubject of κοιμηθῇ→ participant prominenceστέαρ: 'fat / suet'; renders חֵלֶב; the fat was the LORD's portion, burned on the altar (Lev 3:16); it must be offered the same day, not held over until morning.
τῆςof the / myGenitivearticle (with ἑορτῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑορτῆςfeastGenitivegenitive (defining στέαρ: 'fat of my feast')→ relational specificationἑορτή: 'feast'; the same word as vv. 14–16; 'the fat of my feast' = the fat of the festal sacrifice; the LORD again claims the feast as his own (ἑορτῆς μου).
μουmyGenitivegenitive of possession (the LORD's feast)→ relational specificationμου: 'my'; the second first-person possessive in the verse, underscoring that the cult and its feasts belong to the LORD.
ἕωςuntilpreposition + genitive (temporal limit: 'until morning')→ spatial or relational framingἕως: 'until / as far as'; here temporal, marking the forbidden duration; renders עַד.
πρωίmorningGenitiveobject of ἕως (temporal limit)→ relational specificationπρωί: 'morning / early'; renders בֹּקֶר; 'until morning' — the same overnight limit later set for the Passover offering (Exod 12:10) and other sacrifices; nothing of the LORD's portion is to be carried over to the next day.
19
τὰς ἀπαρχὰς τῶν πρωτογενημάτων τῆς γῆς σου εἰσοίσεις εἰς τὸν οἶκον κυρίου τοῦ θεοῦ σου οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ
The firstfruits of the first produce of your land you shall bring into the house of the LORD your God. You shall not boil a lamb in its mother's milk.
Two final cultic commands: the firstfruits (ἀπαρχάς) of the land are to be brought to 'the house of the LORD your God', and the celebrated prohibition οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ ('you shall not boil a lamb in its mother's milk'). The LXX renders the Hebrew גְּדִי ('kid') by ἄρνα ('lamb'). The command — repeated thrice in the Torah (here, Exod 34:26, Deut 14:21) — became the basis of the later Jewish separation of meat and dairy.
Word-by-word analysis· 22 words
τὰςtheAccusativearticle (with ἀπαρχάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπαρχὰςfirstfruitsAccusativedirect object of εἰσοίσεις→ object specificationἀπαρχή: 'firstfruits / first portion / offering of the first'; renders רֵאשִׁית ('first / beginning'); the first and best of the produce, dedicated to the LORD; the NT applies ἀπαρχή to Christ (1 Cor 15:20) and to the Spirit (Rom 8:23).
τῶνof theGenitivearticle (with πρωτογενημάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωτογενημάτωνof the first produceGenitivegenitive (defining ἀπαρχάς: 'firstfruits of the first produce')→ relational specificationπρωτογένημα: 'first produce / first-yield'; the same word as v. 16; the phrase 'the firstfruits of the first-produce of your land' is emphatically redundant, stressing that the very first and best is owed to the LORD.
τῆςof the / yourGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (source of the produce: 'of your land')→ relational specificationγῆ: 'land / ground'; renders אֲדָמָה / אֶרֶץ; the firstfruits come from the cultivated land Israel will possess; cf. v. 10 (τὴν γῆν σου).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
εἰσοίσειςyou shall bring inFut Act Indic 2 Sg · εἰσφέρωmain verb (legislative command)→ legislative future (positive command)εἰσφέρω (fut. εἰσοίσω): 'bring in / carry into'; renders הֵבִיא ('bring'); the firstfruits are to be carried into the sanctuary; the same verb appears in the petition 'lead us not into (εἰσενέγκῃς) temptation' (Matt 6:13).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with οἶκον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativeaccusative object of εἰς (destination: 'into the house')→ object specificationοἶκος: 'house / dwelling'; renders בֵּית; 'the house of the LORD' is the sanctuary (here proleptically — Tabernacle, later Temple); the destination of the firstfruits-offering.
κυρίουof the LORDGenitivegenitive of possession ('the house of the LORD')→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; 'the house of the LORD' = his sanctuary; the same divine title-formula as v. 17.
τοῦtheGenitivearticle (with θεοῦ, in apposition to κυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD your God')→ relational specificationθεός: 'God'; κύριος ὁ θεός σου, the covenant title (as in v. 17); the firstfruits go to Israel's own covenant God.
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (covenant possessive).
οὐχnotnegative particle (with future indicative = prohibition; aspirated before rough breathing)→ discourse linkage or contrastοὐχ: the form of οὐ before a rough breathing (ἑψήσεις); an absolute prohibition.
ἑψήσειςyou shall boil / seetheFut Act Indic 2 Sg · ἕψωmain verb (apodictic prohibition)→ legislative future (apodictic prohibition)ἕψω: 'boil / seethe / cook'; renders בִּשֵּׁל ('boil / cook'); the prohibition against boiling a young animal in its mother's milk; repeated at Exod 34:26 and Deut 14:21; its precise rationale is debated (a Canaanite fertility rite? a humanitarian instinct against cruelty?), but it became foundational for kashrut's meat-dairy separation.
ἄρναlambAccusativedirect object of ἑψήσεις→ object specificationἀρήν (acc. ἄρνα): 'lamb'; here the LXX renders Hebrew גְּדִי ('kid / young goat') by ἄρνα ('lamb') — a notable translational choice generalizing 'kid' to 'young animal / lamb'; the defective noun ἀρήν supplies oblique cases for the more common ἀμνός.
ἐνinpreposition + dative (means/medium)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (means/medium).
γάλακτιmilkDativedative of means/medium ('in milk')→ sphere or referenceγάλα (dat. γάλακτι): 'milk'; renders חָלָב; the milk in which the animal is forbidden to be cooked; γάλα is used metaphorically in the NT for elementary teaching (1 Cor 3:2; Heb 5:12–13).
μητρὸςof motherGenitivegenitive of relationship ('its mother's milk')→ relational specificationμήτηρ (gen. μητρός): 'mother'; renders אֵם; the poignancy of the prohibition lies in the unnaturalness of cooking the young in the very milk that should nourish it — a perversion of the mother-offspring bond.
αὐτοῦitsGenitivegenitive of possession (the lamb's mother)→ relational specificationαὐτοῦ: 'its', referring to the lamb (ἄρνα); 'its mother's milk' completes the vivid image — the offspring boiled in what should have sustained it.
20
καὶ ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι
And behold, I send my angel before your face, that he may guard you on the way and bring you into the land which I have prepared for you.
The peroration opens with the dramatic ἰδού ('behold') and the emphatic ἐγώ, announcing the gift of the guardian Angel. The Angel is sent πρὸ προσώπου σου ('before your face', echoing v. 18's ἀπὸ προσώπου σου) with a double purpose: to guard Israel on the journey (ἵνα φυλάξῃ) and to bring it into the prepared land (ὅπως εἰσαγάγῃ). This Angel-figure dominates vv. 20–23 and is the chapter's theological summit (see v. 21, 'my Name is in him').
Word-by-word analysis· 25 words
καὶandnarrative/transitional conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholddemonstrative/attention particle (presentative)→ discourse linkage or contrastἰδού: 'behold / look'; renders הִנֵּה; the presentative particle dramatically introduces a new and weighty declaration — the gift of the Angel; it marks the opening of the covenant-epilogue.
ἐγὼINominativeemphatic subject pronoun (of ἀποστέλλω)→ participant referenceἐγώ: the emphatic first-person pronoun stresses that it is the LORD himself who sends the Angel; the divine 'I' personally guarantees Israel's protection and guidance.
ἀποστέλλωI sendPres Act Indic 1 Sg · ἀποστέλλωmain verb (divine declaration)→ futuristic/performative present (the sending announced as now enacted)ἀποστέλλω: 'send / commission / send forth'; renders שָׁלַח; the present tense is performative — the declaration itself enacts the sending; the cognate noun ἀπόστολος ('one sent') derives from this verb; the Angel is the LORD's authorized emissary.
τὸνthe / myAccusativearticle (with ἄγγελον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελόνangel / messengerAccusativedirect object of ἀποστέλλω→ object specificationἄγγελος: 'messenger / angel'; renders מַלְאָךְ; 'my angel' (ὁ ἄγγελός μου) is the central figure of vv. 20–23; the close identification with the LORD ('my Name is in him', v. 21) made this Angel a locus of Jewish 'Angel of the LORD' theology and of Christian readings of a pre-incarnate Logos; cf. the same wording quoted of John the Baptist's forerunner role (Mal 3:1; Mark 1:2).
μουmyGenitivegenitive of possession (the LORD's angel)→ relational specificationμου: 'my'; the Angel belongs to and represents the LORD; this possessive prepares for the climactic 'my Name is in him' (v. 21).
πρὸbeforepreposition + genitive (position/precedence)→ spatial or relational framingπρό: 'before / in front of'; the Angel goes 'before your face' as a vanguard, leading and protecting; cf. v. 23 (πορεύσεται … ἡγούμενός σου).
προσώπουface / presenceGenitivegenitive object of πρό ('before your face')→ relational specificationπρόσωπον: 'face / presence'; the idiom πρὸ προσώπου ('before the face of') renders לִפְנֵי; the Angel precedes Israel as guide and guardian on the march; the phrase is taken up messianically at Mal 3:1 / Mark 1:2 ('I send my messenger before your face').
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἵναthat / so thatpurpose conjunction (first purpose-clause + subjunctive)→ discourse linkage or contrastἵνα: 'so that'; introduces the first purpose of the Angel's mission — to guard Israel on the way.
φυλάξῃhe may guard / keepAor Act Subj 3 Sg · φυλάσσωverb of first purpose-clause (subjunctive after ἵνα)→ aorist subjunctive (the Angel's protective task)φυλάσσω: 'guard / keep / protect'; the same root as v. 13 (φυλάξασθε) but now of the Angel's protective care; renders שָׁמַר; the Angel 'guards' Israel as Israel is to 'keep' the LORD's commands — a reciprocal play on the verb.
σεyouAccusativedirect object of φυλάξῃ (2nd person singular)→ participant referenceσε: 'you' (sg.); Israel as a single covenant person, the object of the Angel's protection.
ἐνin / onpreposition + dative (place: 'on the way')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place: 'on the way').
τῇtheDativearticle (with ὁδῷ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδῷway / road / journeyDativedative of place ('on the way')→ sphere or referenceὁδός: 'way / road / journey'; renders דֶּרֶךְ; 'on the way' = on the wilderness journey to Canaan; the Angel guards Israel throughout the march to the promised land.
ὅπωςso thatpurpose conjunction (second purpose-clause + subjunctive)→ discourse linkage or contrastὅπως: 'so that / in order that'; a near-synonym of ἵνα; introduces the second, ultimate purpose — bringing Israel into the land.
εἰσαγάγῃhe may bring in / lead inAor Act Subj 3 Sg · εἰσάγωverb of second purpose-clause (subjunctive after ὅπως)→ aorist subjunctive (the Angel's leading into the land)εἰσάγω: 'lead in / bring into'; renders הֵבִיא ('bring in'); the Angel's goal is to bring Israel into Canaan; the same verb (εἰσάξει) recurs at v. 23 of the Angel leading Israel against the nations.
σεyouAccusativedirect object of εἰσαγάγῃ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἰσαγάγῃ.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (destination: the promised land)→ object specificationγῆ: 'land'; here the promised land of Canaan, the goal of the Exodus journey; the land the LORD has 'prepared' for Israel.
ἣνwhichAccusativerelative pronoun (object of ἡτοίμασα, antecedent γῆν)→ participant referenceὅς (acc. fem. ἥν): relative pronoun; 'the land which I prepared' — the land is the LORD's gift, made ready in advance.
ἡτοίμασάI preparedAor Act Indic 1 Sg · ἑτοιμάζωverb of relative clause (divine first person)→ constative aorist (the completed divine preparation of the land)ἑτοιμάζω: 'prepare / make ready'; renders הֵכִין ('establish / prepare'); the LORD has already 'prepared' the land for Israel — the promise to the patriarchs now reaching fulfilment; cf. Jesus' 'I go to prepare (ἑτοιμάσαι) a place for you' (John 14:2).
σοιfor youDativedative of advantage ('prepared for you')→ participant reference or interestσοι: 'for you' (sg.); dative of advantage — the land was prepared for Israel's benefit; the gift-character of the land is underscored.
21
πρόσεχε σεαυτῷ καὶ εἰσάκουε αὐτοῦ καὶ μὴ ἀπείθει αὐτῷ οὐ γὰρ μὴ ὑποστείληταί σε τὸ γὰρ ὄνομά μού ἐστιν ἐπ᾿ αὐτῷ
Take heed to yourself and hearken to him and do not disobey him; for he will not hold back from you, for my Name is upon him.
The theological crux of the chapter. Three imperatives (πρόσεχε, εἰσάκουε, μὴ ἀπείθει) demand attentive obedience to the Angel. Two γάρ-clauses ground the demand: (1) the Angel 'will not hold back / spare' (οὐ … μὴ ὑποστείληταί) — he will not overlook disobedience; (2) the decisive reason — τὸ γὰρ ὄνομά μού ἐστιν ἐπ᾿ αὐτῷ ('for my Name is in/upon him'). The indwelling of the divine Name confers the LORD's own authority and presence on the Angel: to disobey him is to disobey the LORD. This near-identification fed both Jewish Angel-of-the-LORD theology and Christian theophanic/Logos readings.
Word-by-word analysis· 21 words
πρόσεχεtake heed / attendPres Act Impv 2 Sg · προσέχωmain verb (imperative of attentiveness)→ durative present imperative (be continually on guard)προσέχω: 'attend to / take heed / be on guard'; with the reflexive σεαυτῷ, 'take heed to yourself' = watch yourself carefully; renders הִשָּׁמֶר; the present imperative calls for sustained vigilance before the Angel.
σεαυτῷto yourselfDativereflexive pronoun (dative with προσέχω)→ participant reference or interestσεαυτοῦ: 'yourself'; the reflexive dative; 'take heed to yourself' is a Hebraism (הִשָּׁמֶר לְךָ) urging self-watchfulness, especially against disobedience to the Angel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσάκουεhearken / obeyPres Act Impv 2 Sg · εἰσακούωmain verb (imperative of obedience)→ durative present imperative (keep on heeding)εἰσακούω: 'hear / hearken / obey'; the compound εἰσ- intensifies — 'listen so as to obey'; renders שָׁמַע (with the sense of obeying); to hearken to the Angel is to obey the LORD whose Name he bears.
αὐτοῦhimGenitivegenitive object of εἰσάκουε (the Angel)→ relational specificationαὐτοῦ: 'him', the Angel; εἰσακούω takes the genitive of the person heeded; Israel must obey the Angel's voice.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (with present imperative = prohibition)→ discourse linkage or contrastμή: with the present imperative ἀπείθει forms a prohibition against ongoing disobedience — 'do not (persist in) disobeying.'
ἀπείθειdisobey / be rebelliousPres Act Impv 2 Sg · ἀπειθέωmain verb (negative imperative)→ durative present imperative (do not be persistently disobedient)ἀπειθέω: 'disobey / be unpersuaded / rebel'; renders מָרָה ('be rebellious'); the negated present imperative forbids any ongoing refusal to obey the Angel; ἀπείθεια ('disobedience') is a key NT term for unbelief (Heb 4:6, 11).
αὐτῷhimDativedative object of ἀπείθει (the Angel)→ participant reference or interestαὐτῷ: 'him', the Angel; ἀπειθέω takes the dative; disobedience to the Angel is the forbidden response.
οὐnotnegative particle (with μή = emphatic denial)→ discourse linkage or contrastοὐ: with μή and the subjunctive forms the emphatic οὐ μή ('he will by no means / certainly not').
γὰρforexplanatory particle (post-positive, first ground)→ discourse linkage or contrastγάρ: 'for'; introduces the first reason for obeying — the Angel will not let transgression pass.
μὴnotnegative particle (with subjunctive in emphatic denial)→ discourse linkage or contrastμή: completes οὐ μή + subjunctive, the strongest negation.
ὑποστείληταίhe will hold back / spare / overlookAor Mid Subj 3 Sg · ὑποστέλλωverb of emphatic denial (subjunctive with οὐ μή; first γάρ-clause)→ aorist subjunctive of emphatic denial (he will certainly not hold back)ὑποστέλλω (mid.): 'draw back / withdraw / shrink from / hold back'; here 'he will not hold back / will not be lenient', i.e. he will not overlook your sin; renders נָשָׂא in the sense of 'pardon / bear with' (so 'he will not pardon your transgression', MT). The LXX's 'he will not draw back from you' may instead mean the Angel will not shrink from confronting Israel's disobedience; the same verb describes Paul's not 'shrinking back' from declaring the gospel (Acts 20:20, 27).
σεyouAccusativedirect object of ὑποστείληταί (2nd person singular)→ participant referenceσε: 'you' (sg.); Israel as the object — the Angel will not deal leniently with Israel's rebellion.
τὸthe / myNominativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforexplanatory particle (post-positive, second and decisive ground)→ discourse linkage or contrastγάρ: 'for'; the second, deeper γάρ gives the ultimate reason — the divine Name dwells in the Angel; this is the crux of the passage.
ὄνομάnameNominativesubject of ἐστιν→ participant prominenceὄνομα: 'name'; renders שֵׁם; 'my Name' is the LORD's own revealed self — his authority, presence, and very being; for the Name to be 'in / upon' the Angel is for the LORD's own personhood to be vested in him, making him the bearer of divine authority; contrast the forbidden names of other gods (v. 13).
μούmyGenitivegenitive of possession ('my Name')→ relational specificationμου: 'my'; the LORD's own Name; the possessive is emphatic — it is the divine Name, not a created one, that rests on the Angel.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of second γάρ-clause (copula)→ stative present (the abiding presence of the Name in the Angel)εἰμί: 'is'; the copula links 'my Name' to 'in him'; the present tense expresses an abiding state — the Name permanently rests upon the Angel, grounding his authority.
ἐπ᾿upon / inpreposition + dative (location: 'upon him', elided before vowel)→ spatial or relational framingἐπί + dative: 'upon / in'; renders the Hebrew בְּקִרְבּוֹ ('within him'); the Name is 'upon / in' the Angel; the same phrasing ἐπ᾿ αὐτῷ closes the verse with theological weight.
αὐτῷhimDativedative object of ἐπ᾿ (the Angel who bears the Name)→ participant reference or interestαὐτῷ: 'him', the Angel; the indwelling of the Name in this figure is the chapter's most striking christological/angelological crux — the Angel mediates the very presence and authority of the LORD.
22
ἐὰν ἀκοῇ ἀκούσητε τῆς ἐμῆς φωνῆς καὶ ποιήσῃς πάντα ὅσα ἂν ἐντείλωμαί σοι καὶ φυλάξητε τὴν διαθήκην μου ἔσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν ἐμὴ γάρ ἐστιν πᾶσα ἡ γῆ ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον ταῦτα τὰ ῥήματα ἐρεῖς τοῖς υἱοῖς Ισραηλ ἐὰν ἀκοῇ ἀκούσητε τῆς φωνῆς μου καὶ ποιήσῃς πάντα ὅσα ἂν εἴπω σοι ἐχθρεύσω τοῖς ἐχθροῖς σου καὶ ἀντικείσομαι τοῖς ἀντικειμένοις σοι
If you listen attentively to my voice and do all that I command you and keep my covenant, you shall be to me a people of special possession out of all the nations, for the whole earth is mine; and you shall be to me a royal priesthood and a holy nation. These words you shall speak to the sons of Israel. If you listen attentively to my voice and do all that I tell you, I will be an enemy to your enemies and will oppose those who oppose you.
The LXX of this verse is greatly expanded over the Hebrew, importing the covenant-formula of Exod 19:5–6 (λαὸς περιούσιος … βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον). The structure is conditional: obedience (ἀκοῇ ἀκούσητε, the Hebraizing cognate dative of emphasis) brings election as God's treasured people. The whole earth being the LORD's (ἐμὴ … πᾶσα ἡ γῆ) grounds his free choice of Israel. The second half resumes the condition and adds the promise of military alliance — the LORD will be enemy to Israel's enemies. 1 Peter 2:9 draws directly on βασίλειον ἱεράτευμα … ἔθνος ἅγιον.
Word-by-word analysis· 70 words
ἐὰνifconditional conjunction (protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the covenant condition; the whole promise hinges on Israel's obedience.
ἀκοῇby hearing / attentivelyDativecognate dative (Hebraism intensifying ἀκούσητε)→ sphere or referenceἀκοή: 'hearing'; the cognate dative ἀκοῇ ἀκούσητε ('if hearing you hear') renders the Hebrew infinitive absolute שָׁמוֹעַ תִּשְׁמַע ('if you surely/attentively listen'); a classic LXX Hebraism of emphasis; cf. the same idiom at v. 22b (second occurrence).
ἀκούσητεyou listen / hearAor Act Subj 2 Pl · ἀκούωverb of protasis (subjunctive after ἐάν, 2nd person plural)→ aorist subjunctive (the hypothetical act of obedient hearing)ἀκούω: 'hear / listen / obey'; with the cognate dative ἀκοῇ it means 'listen attentively / truly obey'; the plural addresses the whole nation; obedience to the LORD's voice is the condition of election.
τῆςthe / myGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐμῆςmyGenitivepossessive adjective (modifying φωνῆς: 'my voice')→ relational specificationἐμός: 'my / mine'; the possessive adjective (more emphatic than μου); 'my voice' = the LORD's own word/command, mediated through the Angel and Moses.
φωνῆςvoiceGenitivegenitive object of ἀκούσητε (what is heard)→ relational specificationφωνή: 'voice / sound'; renders קוֹל; ἀκούω takes the genitive of the thing heard; 'to hear the LORD's voice' is the essence of covenant obedience; cf. v. 22b (τῆς φωνῆς μου).
καὶandcoordinate conjunction (second condition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσῃςyou doAor Act Subj 2 Sg · ποιέωverb of protasis (subjunctive; note shift to singular)→ aorist subjunctive (the hypothetical act of obedience)ποιέω: 'do / perform'; 'do all that I command' is the active counterpart of hearing; note the shift from plural ἀκούσητε to singular ποιήσῃς — the covenant code fluidly addresses Israel as both community and individual.
πάνταall thingsAccusativedirect object of ποιήσῃς (antecedent of ὅσα)→ object specificationπᾶς: 'all'; 'all that I command' — total obedience to the whole law is required, not selective compliance.
ὅσαwhatever / as much asAccusativerelative pronoun (introducing relative clause modifying πάντα)→ participant referenceὅσος: 'as much as / whatever'; with ἄν and the subjunctive forms an indefinite relative — 'whatever I may command.'
ἂνevermodal particle (with subjunctive in indefinite relative clause)→ discourse linkage or contrastἄν: modal particle marking contingency/indefiniteness with the subjunctive; 'whatever I may command.'
ἐντείλωμαίI commandAor Mid Subj 1 Sg · ἐντέλλομαιverb of indefinite relative clause (subjunctive, divine first person)→ aorist subjunctive (whatever command the LORD gives)ἐντέλλομαι: 'command / charge / enjoin'; the same verb as v. 15 (ἐνετειλάμην); the LORD's commands are the content of the covenant Israel must keep.
σοιyouDativeindirect object of ἐντείλωμαι→ participant reference or interestσοι: 'to you' (sg.).
καὶandcoordinate conjunction (third condition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξητεyou keepAor Act Subj 2 Pl · φυλάσσωverb of protasis (subjunctive, 2nd person plural)→ aorist subjunctive (the hypothetical keeping of the covenant)φυλάσσω: 'keep / guard / observe'; the same verb as vv. 13, 15, 20; 'keep my covenant' is the third condition; the address returns to the plural.
τὴνthe / myAccusativearticle (with διαθήκην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of φυλάξητε→ object specificationδιαθήκη: 'covenant / testament / disposition'; renders בְּרִית; the standard LXX rendering (διαθήκη, not συνθήκη, stressing the LORD's sovereign initiative); 'my covenant' is the Sinai covenant Israel must keep; contrast the forbidden διαθήκη with the nations (v. 32).
μουmyGenitivegenitive of possession (the LORD's covenant)→ relational specificationμου: 'my'; the covenant belongs to and originates from the LORD.
ἔσεσθέyou shall beFut Mid Indic 2 Pl · εἰμίmain verb (apodosis: the covenant promise)→ predictive future (the promised status upon obedience)εἰμί (fut. ἔσεσθε): 'you shall be'; the apodosis of the condition; the promise of election follows obedience; cf. ὑμεῖς δὲ ἔσεσθέ μοι (second occurrence below).
μοιto me / for meDativedative of advantage/relationship ('to me a people')→ participant reference or interestμοι: 'to me'; the dative of relationship — Israel belongs to the LORD as his own people; the covenant-formula 'you shall be to me a people' (cf. Exod 6:7).
λαὸςpeopleNominativepredicate nominative (with ἔσεσθε: 'be a people')→ participant prominenceλαός: 'people'; renders עַם; the covenant term for Israel as the LORD's own people; with περιούσιος it forms 'a treasured people.'
περιούσιοςof special possession / treasuredNominativeattributive adjective (modifying λαός)→ participant prominenceπεριούσιος: 'specially chosen / belonging as a treasured possession'; a rare LXX coinage rendering סְגֻלָּה ('treasured property'); λαὸς περιούσιος ('a people for [God's] own possession') is drawn from Exod 19:5; taken up at Titus 2:14 (λαὸν περιούσιον) of the church redeemed by Christ.
ἀπὸfrom / out ofpreposition + genitive (separation/selection: 'out of all the nations')→ spatial or relational framingἀπό: here 'out of / from among'; Israel is chosen out of all the nations — election by separation.
πάντωνallGenitiveattributive adjective (modifying ἐθνῶν)→ relational specificationπᾶς: 'all'; 'out of all the nations' — Israel's election is set against the backdrop of the whole world of peoples.
τῶνtheGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive object of ἀπό (the nations from which Israel is chosen)→ relational specificationἔθνος: 'nation'; the genitive plural of all the peoples of the earth; renders עַמִּים / גּוֹיִם; from all these Israel is singled out as the LORD's treasured people.
ἐμὴmineNominativepredicate possessive adjective (modifying ἡ γῆ: 'the earth is mine')→ participant prominenceἐμός: 'mine'; the emphatic 'the whole earth is mine' grounds the LORD's free right to choose Israel — as universal owner he may elect whom he will; cf. Ps 24:1.
γάρforexplanatory particle (post-positive: grounds the election)→ discourse linkage or contrastγάρ: 'for'; explains why the LORD may choose Israel from all nations — because the whole earth and all its peoples are already his.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of γάρ-clause (copula)→ stative present (the LORD's perpetual ownership)εἰμί: 'is'; the copula in 'the whole earth is mine'; the present states an enduring truth of divine sovereignty.
πᾶσαall / wholeNominativeattributive adjective (modifying ἡ γῆ: 'the whole earth')→ participant prominenceπᾶς: 'all / whole'; 'the whole earth' — the LORD's dominion is universal, the ground of his freedom to elect.
ἡtheNominativearticle (with γῆ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆearth / landNominativesubject of ἐστιν→ participant prominenceγῆ: 'earth / land'; here the whole earth, not merely the promised land; renders אֶרֶץ; the universal scope contrasts with the particular gift of Canaan (vv. 20, 31).
ὑμεῖςyouNominativeemphatic subject pronoun (of ἔσεσθε)→ participant referenceὑμεῖς: emphatic 'you' (pl.); 'but you' singles Israel out from all the nations just mentioned — the contrast δέ heightens the privilege.
δὲbut / andadversative/transitional particle (post-positive)→ discourse linkage or contrastδέ: marks the contrast — though all the earth is his, you in particular shall be his royal priesthood.
ἔσεσθέyou shall beFut Mid Indic 2 Pl · εἰμίmain verb (second covenant promise)→ predictive future (the promised priestly-royal status)εἰμί (fut.): 'you shall be'; the second 'you shall be to me' introduces the priestly-royal vocation of Israel.
μοιto me / for meDativedative of advantage ('be to me')→ participant reference or interestμοι: 'to me'; Israel's royal-priestly status exists for the LORD's sake and service.
βασίλειονroyal / kinglyNominativeattributive adjective (modifying ἱεράτευμα: 'royal priesthood')→ participant prominenceβασίλειος: 'royal / kingly'; renders מַמְלָכָה ('kingdom'); βασίλειον ἱεράτευμα ('a royal priesthood') is from Exod 19:6; the phrase is famously applied to the church at 1 Pet 2:9; Israel is both a kingdom and a priesthood — mediating between God and the nations.
ἱεράτευμαpriesthood / body of priestsNominativepredicate nominative (with ἔσεσθε)→ participant prominenceἱεράτευμα: 'priesthood / body of priests'; renders כֹּהֲנִים ('priests'); a collective noun — the whole people functions as a priesthood; another rare LXX term taken up at 1 Pet 2:5, 9.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθνοςnationNominativepredicate nominative (with ἔσεσθε, parallel to ἱεράτευμα)→ participant prominenceἔθνος: 'nation'; here positively of Israel as 'a holy nation' (rendering גּוֹי קָדוֹשׁ); the same word that elsewhere denotes the pagan nations (vv. 11, 18) is here ennobled for Israel; cf. 1 Pet 2:9 (ἔθνος ἅγιον).
ἅγιονholyNominativeattributive adjective (modifying ἔθνος: 'holy nation')→ participant prominenceἅγιος: 'holy / set apart'; renders קָדוֹשׁ; Israel is 'holy' = consecrated to the LORD, separated from the nations for his service; holiness is the corollary of election.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationοὗτος: 'this / these'; 'these words' = the covenant-formula just spoken; Moses is to relay them to Israel.
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwords / sayingsAccusativedirect object of ἐρεῖς→ object specificationῥῆμα: 'word / saying / matter'; the same word as vv. 7–8 but now positively of the divine covenant-words; renders דְּבָרִים; these are the words Moses must convey to the people.
ἐρεῖςyou shall speak / sayFut Act Indic 2 Sg · λέγω (ἐρῶ)main verb (command to Moses to relay the words)→ legislative future (commission to proclaim)λέγω / ἐρῶ (fut. ἐρεῖς): 'say / speak'; Moses is here the addressee, charged to repeat the covenant-words to Israel; the singular ἐρεῖς marks Moses individually as mediator.
τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of ἐρεῖς ('to the sons of Israel')→ sphere or referenceυἱός: 'son'; 'the sons of Israel' = the people of Israel; renders בְּנֵי יִשְׂרָאֵל; the standard designation of the covenant people, to whom Moses relays the words.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable transliteration of יִשְׂרָאֵל; 'the sons of Israel' are the recipients of the covenant words; the patriarchal name designates the whole nation.
ἐὰνifconditional conjunction (second protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if'; the condition is restated (a resumptive repetition, the LXX echoing the opening of the verse) to introduce the further promise of divine alliance.
ἀκοῇby hearing / attentivelyDativecognate dative (Hebraism intensifying ἀκούσητε)→ sphere or referenceἀκοή: 'hearing'; the second occurrence of the cognate-dative Hebraism ἀκοῇ ἀκούσητε ('if you surely hear'), resuming the condition before the alliance-promise.
ἀκούσητεyou listen / hearAor Act Subj 2 Pl · ἀκούωverb of second protasis (subjunctive after ἐάν)→ aorist subjunctive (the hypothetical obedient hearing, restated)ἀκούω: 'hear / obey'; the resumptive condition — obedient hearing is again the prerequisite, now of the LORD's military partnership.
τῆςthe / myGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of ἀκούσητε→ relational specificationφωνή: 'voice'; 'my voice' (here with μου rather than the ἐμῆς of the first clause), the LORD's command; the slight variation in phrasing is characteristic of the LXX's resumptive style.
μουmyGenitivegenitive of possession ('my voice')→ relational specificationμου: 'my'; the LORD's own voice/command, the object of obedient hearing.
καὶandcoordinate conjunction (second condition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσῃςyou doAor Act Subj 2 Sg · ποιέωverb of second protasis (subjunctive; singular)→ aorist subjunctive (the hypothetical doing of all commanded)ποιέω: 'do'; the resumptive 'and do all that I tell you'; again the shift to the singular within the plural context.
πάνταall thingsAccusativedirect object of ποιήσῃς→ object specificationπᾶς: 'all'; total obedience again the condition.
ὅσαwhateverAccusativerelative pronoun (indefinite, with ἄν + subjunctive)→ participant referenceὅσος: 'whatever'; the indefinite relative resumes the construction of the first clause.
ἂνevermodal particle (with subjunctive)→ discourse linkage or contrastἄν: modal particle of contingency with εἴπω.
εἴπωI tell / sayAor Act Subj 1 Sg · λέγωverb of indefinite relative clause (subjunctive, divine first person)→ aorist subjunctive (whatever the LORD says)λέγω (aor. subj. εἴπω): 'say / tell'; here the LORD's speaking takes the place of ἐντείλωμαι in the first clause — 'whatever I say' = whatever I command; cf. εἴρηκα at v. 13.
σοιyouDativeindirect object of εἴπω→ participant reference or interestσοι: 'to you' (sg.).
ἐχθρεύσωI will be an enemy / war againstFut Act Indic 1 Sg · ἐχθρεύωmain verb (apodosis: the promise of divine hostility to Israel's foes)→ predictive future (the LORD's promised alliance against Israel's enemies)ἐχθρεύω: 'be hostile to / treat as an enemy / make war on'; cognate with ἐχθρός (vv. 4, 5); the LORD pledges to be the enemy of Israel's enemies — a striking promise of divine military partnership; the figura etymologica ἐχθρεύσω τοῖς ἐχθροῖς ('I will enemy your enemies') is emphatic.
τοῖςto the / yourDativearticle (with ἐχθροῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθροῖςenemiesDativedative object of ἐχθρεύσω (those against whom the LORD acts)→ sphere or referenceἐχθρός: 'enemy'; the dative with ἐχθρεύω; 'your enemies' = Israel's foes, chiefly the Canaanite nations to be dispossessed (vv. 23, 27–31); the LORD makes Israel's cause his own.
σουyourGenitivegenitive of possession ('your enemies')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession ('your enemies').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀντικείσομαιI will oppose / set myself againstFut Mid Indic 1 Sg · ἀντίκειμαιmain verb (second apodosis: parallel promise)→ predictive future (the LORD's promised opposition to Israel's adversaries)ἀντίκειμαι: 'be set against / oppose / be an adversary'; the figura etymologica ἀντικείσομαι τοῖς ἀντικειμένοις ('I will oppose those who oppose') matches the ἐχθρεύσω τοῖς ἐχθροῖς construction; the participle ὁ ἀντικείμενος ('the adversary') becomes a NT title (2 Thess 2:4).
τοῖςto the / thoseDativearticle (with the participle ἀντικειμένοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀντικειμένοιςthose who opposePres Mid Ptcp · ἀντίκειμαι · dat pl mascsubstantival participle (dative object of ἀντικείσομαι: 'those opposing you')→ durative present participle (Israel's standing adversaries)ἀντίκειμαι (pres. ptcp.): 'oppose / be an adversary'; the substantival participle 'those who oppose you' = Israel's enemies; the cognate verb-and-participle pairing renders the Hebrew emphatic figure and underscores the LORD's total commitment to Israel's defense.
σοιyouDativedative object of the participle ἀντικειμένοις ('opposing you')→ participant reference or interestσοι: 'you' (sg.); ἀντίκειμαι takes the dative of the one opposed; the verse closes by sealing the promise of divine alliance against all who set themselves against Israel.
23
πορεύσεται γὰρ ὁ ἄγγελός μου ἡγούμενός σου καὶ εἰσάξει σε πρὸς τὸν Αμορραῖον καὶ Χετταῖον καὶ Φερεζαῖον καὶ Χαναναῖον καὶ Γεργεσαῖον καὶ Ευαῖον καὶ Ιεβουσαῖον καὶ ἐκτρίψω αὐτούς
For my angel will go leading you, and will bring you to the Amorite and Hittite and Perizzite and Canaanite and Girgashite and Hivite and Jebusite, and I will utterly destroy them.
γάρ links back to the Angel of vv. 20–21: the Angel goes 'leading you' (ἡγούμενός σου, cf. v. 27) and will bring Israel against the seven Canaanite nations. The list of seven (Amorite, Hittite, Perizzite, Canaanite, Girgashite, Hivite, Jebusite) is the standard catalogue of the land's peoples. The shift to first-person ἐκτρίψω ('I will utterly destroy') identifies the Angel's leading with the LORD's own destroying action — again the close union of Angel and Lawgiver (v. 21).
Word-by-word analysis· 28 words
πορεύσεταιwill go / proceedFut Mid Indic 3 Sg · πορεύομαιmain verb (the Angel's advance)→ predictive future (the Angel's promised leading)πορεύομαι: 'go / journey / proceed'; renders הָלַךְ; the Angel 'will go' before Israel as vanguard; the same divine guidance promised at v. 20.
γὰρforexplanatory particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; grounds the alliance-promise of v. 22 — the LORD opposes Israel's enemies precisely by sending the Angel to lead the conquest.
ὁthe / myNominativearticle (with ἄγγελος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελόςangel / messengerNominativesubject of πορεύσεται→ participant prominenceἄγγελος: 'angel / messenger'; the same guardian Angel of vv. 20–21; here in his role as military vanguard leading Israel into the land.
μουmyGenitivegenitive of possession (the LORD's angel)→ relational specificationμου: 'my'; the LORD's own Angel; the possessive again binds the Angel's action to the LORD's authority.
ἡγούμενόςleading / going beforePres Mid Ptcp · ἡγέομαι · nom sg masccircumstantial participle (modifying ὁ ἄγγελος: 'going as leader')→ durative present participle (the Angel's ongoing leadership)ἡγέομαι: 'lead / go before / command'; renders the sense of leading the march; the participle 'leading you' depicts the Angel as Israel's commander; the same word ἡγούμενόν recurs at v. 27 (of the terror going before Israel); cognate with ἡγεμών ('governor / leader').
σουyour / youGenitivegenitive object of ἡγούμενος (the one led)→ relational specificationσου: 'you' (sg.); ἡγέομαι takes the genitive of the one led; the Angel leads Israel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσάξειwill bring in / lead inFut Act Indic 3 Sg · εἰσάγωmain verb (the Angel brings Israel against the nations)→ predictive future (the Angel's leading into the land/against the nations)εἰσάγω: 'lead in / bring in'; the same verb (εἰσαγάγῃ) as v. 20; here the Angel brings Israel 'to / against' the Canaanite peoples — the entry into the land is at the same time the confrontation with its inhabitants.
σεyouAccusativedirect object of εἰσάξει→ participant referenceσε: 'you' (sg.), Israel.
πρὸςto / againstpreposition + accusative (direction: 'to/against the nations')→ spatial or relational framingπρός + accusative: 'to / toward / against'; here with hostile nuance — Israel is brought against the peoples of the land.
τὸνtheAccusativearticle (with Αμορραῖον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραῖονAmoriteAccusativeaccusative object of πρός (first of the seven nations)→ object specificationΑμορραῖος: 'Amorite'; renders אֱמֹרִי; one of the principal pre-Israelite peoples of Canaan, often standing for the whole; the gentilic adjective declines as a normal Greek noun, unlike the indeclinable place-names.
καὶandcoordinate conjunction (linking the nation-list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταῖονHittiteAccusativeaccusative object of πρός (second nation)→ object specificationΧετταῖος: 'Hittite'; renders חִתִּי; the second of the seven nations; cf. v. 28 (τοὺς Χετταίους).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦερεζαῖονPerizziteAccusativeaccusative object of πρός (third nation)→ object specificationΦερεζαῖος: 'Perizzite'; renders פְּרִזִּי; the third of the seven nations; the Perizzites are often paired with the Canaanites (cf. Gen 13:7).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧαναναῖονCanaaniteAccusativeaccusative object of πρός (fourth nation)→ object specificationΧαναναῖος: 'Canaanite'; renders כְּנַעֲנִי; the fourth nation, and the people for whom the whole land is named; cf. v. 28 (τοὺς Χαναναίους).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓεργεσαῖονGirgashiteAccusativeaccusative object of πρός (fifth nation)→ object specificationΓεργεσαῖος: 'Girgashite'; renders גִּרְגָּשִׁי; the fifth nation; its inclusion makes the list one of the fuller seven-nation catalogues (cf. Deut 7:1; Josh 3:10).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕυαῖονHiviteAccusativeaccusative object of πρός (sixth nation)→ object specificationΕυαῖος: 'Hivite'; renders חִוִּי; the sixth nation; cf. v. 28 (τοὺς Ευαίους).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙεβουσαῖονJebusiteAccusativeaccusative object of πρός (seventh nation)→ object specificationΙεβουσαῖος: 'Jebusite'; renders יְבוּסִי; the seventh and last of the nations, associated with Jerusalem (Jebus); the complete heptad signals the totality of the peoples to be dispossessed.
καὶandcoordinate conjunction (introducing the divine action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκτρίψωI will utterly destroy / wipe outFut Act Indic 1 Sg · ἐκτρίβωmain verb (divine first person: the destruction of the nations)→ predictive future (the LORD's promised annihilation of the nations)ἐκτρίβω: 'rub out / destroy utterly / annihilate'; renders הִכְחִיד / הִשְׁמִיד; the intensive ἐκ- compound — to wear away completely; the abrupt shift to the first person ('I will destroy') after the Angel's leading underscores that the Angel's action is the LORD's own (v. 21).
αὐτούςthemAccusativedirect object of ἐκτρίψω (the seven nations)→ participant referenceαὐτούς: 'them', the seven nations; the object of the LORD's destroying action.
24
οὐ προσκυνήσεις τοῖς θεοῖς αὐτῶν οὐδὲ μὴ λατρεύσῃς αὐτοῖς οὐ ποιήσεις κατὰ τὰ ἔργα αὐτῶν ἀλλὰ καθαιρέσει καθελεῖς καὶ συντρίβων συντρίψεις τὰς στήλας αὐτῶν
You shall not worship their gods, neither shall you serve them; you shall not act according to their works, but you shall utterly tear them down and shall completely break their pillars.
Having promised to destroy the nations (v. 23), the LORD forbids Israel to adopt their religion: no worship (προσκυνήσεις), no service (λατρεύσῃς), no imitation of their works. The positive counter-command is intensified by two figurae etymologicae (infinitive-absolute Hebraisms): καθαιρέσει καθελεῖς ('utterly tear down') and συντρίβων συντρίψεις ('completely break') the pagan pillars (στήλας). The verbs anticipate the cult-destruction of v. 32–33's warning.
Word-by-word analysis· 24 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνήσειςyou shall worship / bow downFut Act Indic 2 Sg · προσκυνέωmain verb (apodictic prohibition)→ legislative future (apodictic prohibition)προσκυνέω: 'do obeisance / bow down / worship'; renders הִשְׁתַּחֲוָה ('prostrate oneself'); the same verb as the second commandment (Exod 20:5); the prohibition of bowing to the gods of the nations is the religious core of the conquest legislation.
τοῖςto the / theirDativearticle (with θεοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῖςgodsDativedative object of προσκυνήσεις (the gods worshipped)→ sphere or referenceθεός: 'god'; here the gods of the nations (cf. v. 13, θεῶν ἑτέρων; v. 32–33); προσκυνέω takes the dative of the one worshipped; renders אֱלֹהִים.
αὐτῶνtheirGenitivegenitive of possession (the nations' gods)→ relational specificationαὐτῶν: 'their', the seven nations of v. 23; their gods are the forbidden objects of worship.
οὐδὲneither / nornegative conjunction (with μή = emphatic prohibition)→ discourse linkage or contrastοὐδέ: 'nor'; with μή forms the emphatic οὐδὲ μή, intensifying the second prohibition.
μὴnotnegative particle (with subjunctive in emphatic prohibition)→ discourse linkage or contrastμή: with λατρεύσῃς (subjunctive) forms οὐδὲ μή, the strongest prohibition.
λατρεύσῃςyou shall serve / render cultic serviceAor Act Subj 2 Sg · λατρεύωverb of emphatic prohibition (subjunctive with οὐδὲ μή)→ aorist subjunctive of emphatic prohibitionλατρεύω: 'serve / render cultic worship'; renders עָבַד ('serve / worship'); λατρεία is specifically religious service; contrast v. 25 (λατρεύσεις κυρίῳ), where the same verb is commanded toward the LORD — Israel is to serve him, not the idols.
αὐτοῖςthemDativedative object of λατρεύσῃς (the gods served)→ participant reference or interestαὐτοῖς: 'them', the gods of the nations; λατρεύω takes the dative.
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσειςyou shall do / actFut Act Indic 2 Sg · ποιέωmain verb (apodictic prohibition: no imitation)→ legislative future (apodictic prohibition)ποιέω: 'do / act'; 'you shall not act according to their works' forbids imitating the cultic and moral practices of the nations; renders עָשָׂה.
κατὰaccording topreposition + accusative (standard/manner: 'according to their works')→ spatial or relational framingκατά + accusative: 'according to / after the manner of'; Israel is not to pattern its conduct on the nations' practices.
τὰthe / theirAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / deedsAccusativeaccusative object of κατά (the practices not to be imitated)→ object specificationἔργον: 'work / deed / practice'; here the religious and moral 'works' of the nations — their idolatrous and immoral customs; the same word used positively of Israel's agricultural 'works' in v. 16 is here negative.
αὐτῶνtheirGenitivegenitive of possession (the nations' practices)→ relational specificationαὐτῶν: 'their', the nations'.
ἀλλὰbutstrong adversative (negative–positive pivot)→ discourse linkage or contrastἀλλά: 'but'; pivots from the prohibitions to the positive command — far from imitating the nations' cults, Israel must demolish them.
καθαιρέσειwith tearing-downDativecognate dative (Hebraism intensifying καθελεῖς)→ sphere or referenceκαθαίρεσις: 'a tearing-down / demolition'; the cognate dative καθαιρέσει καθελεῖς ('with tearing-down you shall tear down') renders the Hebrew infinitive absolute הָרֵס תְּהָרְסֵם ('you shall utterly demolish'), a Hebraism of emphasis; the noun is cognate with the following verb.
καθελεῖςyou shall tear down / demolishFut Act Indic 2 Sg · καθαιρέωmain verb (positive command, with cognate dative)→ legislative future (emphatic positive command)καθαιρέω: 'take down / tear down / destroy'; with the cognate dative καθαιρέσει it expresses the certainty and completeness of the demolition; renders הָרַס; the idols and high places of the nations are to be utterly dismantled.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συντρίβωνbreakingPres Act Ptcp · συντρίβω · nom sg masccircumstantial participle (Hebraism intensifying συντρίψεις)→ durative present participle (the emphatic figura etymologica)συντρίβω (pres. ptcp.): 'shatter / break in pieces'; the participle συντρίβων συντρίψεις ('breaking you shall break') is a second figura etymologica rendering the Hebrew infinitive absolute שַׁבֵּר תְּשַׁבֵּר ('you shall utterly break'); here the LXX uses a participle (rather than a cognate dative) to render the same Hebrew construction — a stylistic variation.
συντρίψειςyou shall break in piecesFut Act Indic 2 Sg · συντρίβωmain verb (positive command, with participle)→ legislative future (emphatic positive command)συντρίβω: 'shatter / break in pieces / crush'; with the participle συντρίβων it expresses emphatic, complete destruction; renders שָׁבַר; the sacred pillars are to be smashed; the verb is used messianically/eschatologically elsewhere (cf. Ps 2:9 LXX context; Rom 16:20).
τὰςthe / theirAccusativearticle (with στήλας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
στήλαςpillars / standing-stonesAccusativedirect object of συντρίψεις→ object specificationστήλη: 'pillar / standing-stone / monument'; renders מַצֵּבָה ('sacred pillar'); the cultic standing-stones of Canaanite worship; their destruction is the visible sign of Israel's rejection of the nations' religion.
αὐτῶνtheirGenitivegenitive of possession (the nations' pillars)→ relational specificationαὐτῶν: 'their', the nations'; the fourth αὐτῶν/αὐτοῖς in the verse, relentlessly marking everything pagan as to be destroyed.
25
καὶ λατρεύσεις κυρίῳ τῷ θεῷ σου καὶ εὐλογήσω τὸν ἄρτον σου καὶ τὸν οἶνόν σου καὶ τὸ ὕδωρ σου καὶ ἀποστρέψω μαλακίαν ἀφ᾿ ὑμῶν
And you shall serve the LORD your God, and I will bless your bread and your wine and your water, and I will turn away sickness from you.
The positive counterpart to v. 24's prohibitions: Israel is to serve (λατρεύσεις) the LORD alone — the same verb forbidden toward idols (v. 24). Exclusive service brings tangible blessing: the LORD will bless bread, wine, and water (the staples of life) and turn away sickness (μαλακίαν). The first-person futures (εὐλογήσω, ἀποστρέψω) make the LORD the direct agent of covenant blessing.
Word-by-word analysis· 24 words
καὶandcoordinate conjunction (positive command after prohibitions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λατρεύσειςyou shall serve / worshipFut Act Indic 2 Sg · λατρεύωmain verb (positive legislative command)→ legislative future (positive command)λατρεύω: 'serve / render cultic worship'; the same verb forbidden toward idols in v. 24 (λατρεύσῃς) is now commanded toward the LORD — exclusive service is the heart of the covenant; renders עָבַד.
κυρίῳthe LORDDativedative object of λατρεύσεις (the one served)→ sphere or referenceκύριος: rendering of the Tetragrammaton יהוה; the LORD alone is the rightful object of Israel's cultic service; λατρεύω takes the dative.
τῷtheDativearticle (with θεῷ, in apposition to κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative in apposition to κυρίῳ ('the LORD your God')→ sphere or referenceθεός: 'God'; the covenant title κύριος ὁ θεός σου (cf. vv. 17, 19); the God whom Israel serves is its own covenant God.
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (covenant possessive).
καὶandcoordinate conjunction (introducing the blessing)→ 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 (divine promise of blessing)→ predictive future (the LORD's promised blessing on obedience)εὐλογέω: 'bless / speak well of / favor'; renders בֵּרַךְ; the LORD's blessing on the staples of life is the reward of exclusive service; the first person makes the LORD the direct giver of fertility and provision.
τὸνthe / yourAccusativearticle (with ἄρτον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτονbreadAccusativedirect object of εὐλογήσω→ object specificationἄρτος: 'bread / loaf'; renders לֶחֶם; the first of the three staples blessed; 'bread' stands for food generally; cf. the firstfruits of grain (v. 16).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνthe / yourAccusativearticle (with οἶνον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶνόνwineAccusativedirect object of εὐλογήσω (second staple)→ object specificationοἶνος: 'wine'; renders יַיִן; the second staple, product of the vineyard (cf. v. 11, ἀμπελῶνα); bread, wine, and water/oil form the basic sustenance the LORD pledges to bless.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸthe / yourAccusativearticle (with ὕδωρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδωρwaterAccusativedirect object of εὐλογήσω (third staple)→ object specificationὕδωρ: 'water'; renders מַיִם; the third staple — water is life itself in the arid land; its blessing means reliable rains and springs (cf. the LXX's substitution of 'water' where the parallel might expect 'oil', stressing the necessity of water).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψωI will turn away / removeFut Act Indic 1 Sg · ἀποστρέφωmain verb (divine promise of health)→ predictive future (the LORD's promised removal of sickness)ἀποστρέφω: 'turn away / remove'; the same verb as v. 4 (of returning the strayed animal) and v. 27 (of routing enemies); here the LORD 'turns away' sickness from Israel; renders הֵסִיר ('remove').
μαλακίανsickness / diseaseAccusativedirect object of ἀποστρέψω→ object specificationμαλακία: 'weakness / sickness / disease'; renders מַחֲלָה ('illness'); the removal of disease is part of the covenant blessing (cf. Exod 15:26, 'I am the LORD your healer'); the same word appears in the Gospels' summaries of Jesus' healing (Matt 4:23, πᾶσαν μαλακίαν).
ἀφ᾿frompreposition + genitive (separation: 'from you', elided before rough breathing)→ spatial or relational framingἀπό: 'from'; the elided ἀφ᾿ (before the rough breathing of ὑμῶν); sickness is removed 'from you.'
ὑμῶνyouGenitivegenitive object of ἀφ᾿ (2nd person plural: 'from you')→ relational specificationὑμῶν: 'you' (pl.); the address shifts to the plural for the communal blessing of health — sickness is turned away from the whole people.
26
οὐκ ἔσται ἄγονος οὐδὲ στεῖρα ἐπὶ τῆς γῆς σου τὸν ἀριθμὸν τῶν ἡμερῶν σου ἀναπληρώσω
There shall be no one barren or sterile in your land; the number of your days I will fill full.
The blessings continue: no infertility (ἄγονος / στεῖρα) in the land, and a full span of life (τὸν ἀριθμὸν τῶν ἡμερῶν … ἀναπληρώσω). Fertility and longevity are the classic marks of covenant favor (cf. Deut 7:13–14). The first-person ἀναπληρώσω again makes the LORD the personal guarantor of the blessing — he himself will 'fill full' the days of his obedient people.
Word-by-word analysis· 15 words
οὐκnotnegative particle (with future = promissory denial)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιthere shall beFut Mid Indic 3 Sg · εἰμίmain verb (existential: 'there shall be no...')→ predictive future (the promised absence of barrenness)εἰμί (fut. ἔσται): 'will be'; the existential future in a negated promise — 'there shall not be' any barren person or animal; renders יִהְיֶה.
ἄγονοςbarren / childless (male)Nominativepredicate nominative / subject (of ἔσται: 'no one childless')→ participant prominenceἄγονος: 'unfruitful / childless / sterile'; the alpha-privative (ἀ- + γόνος, 'offspring'); renders the sense of one who fails to beget; paired with στεῖρα to cover both sexes (or both people and livestock); infertility is the negation of the patriarchal promise of seed.
οὐδὲnornegative conjunction (adding the second term)→ discourse linkage or contrastοὐδέ: 'nor'; couples ἄγονος and στεῖρα — neither male nor female sterility shall exist.
στεῖραbarren (female)Nominativesubject (of ἔσται, parallel to ἄγονος)→ participant prominenceστεῖρα: 'barren woman / sterile female'; renders עֲקָרָה ('barren'); the word used of the barren matriarchs (Sarah, Rebekah, Rachel) and of the barren who rejoices (Isa 54:1; cf. Luke 1:7, Elizabeth); here the promise is that no such barrenness will afflict the obedient land.
ἐπὶin / uponpreposition + genitive (place: 'in your land')→ spatial or relational framingἐπί + genitive: 'on / in'; locates the blessing of fertility within the land of Israel.
τῆςthe / yourGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the land of the blessing)→ relational specificationγῆ: 'land'; the promised land where fertility will reign; renders אֶרֶץ.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὸνtheAccusativearticle (with ἀριθμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀριθμὸνnumberAccusativedirect object (fronted) of ἀναπληρώσω→ object specificationἀριθμός: 'number / count'; renders מִסְפָּר; 'the number of your days' = the full allotted span of life; fronted before the verb for emphasis; cf. Ps 90:12, 'teach us to number our days.'
τῶνof the / yourGenitivearticle (with ἡμερῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμερῶνdaysGenitivegenitive (defining ἀριθμόν: 'number of days')→ relational specificationἡμέρα: 'day'; 'the days' = the days of one's life; renders יָמִים; a long, complete life is the blessing promised.
σουyourGenitivegenitive of possession (the days of your life)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the days of your life).
ἀναπληρώσωI will fill full / completeFut Act Indic 1 Sg · ἀναπληρόωmain verb (divine promise of full lifespan)→ predictive future (the LORD's promise to grant a complete life)ἀναπληρόω: 'fill up / complete / make full'; renders מָלֵא ('fill / fulfil'); the LORD will 'fill full' the number of Israel's days — i.e. grant a complete lifespan, none cut short; the verb is used in the NT of fulfilling prophecy and law (Matt 13:14; Gal 6:2).
27
καὶ τὸν φόβον ἀποστελῶ ἡγούμενόν σου καὶ ἐκστήσω πάντα τὰ ἔθνη εἰς οὓς σὺ εἰσπορεύῃ εἰς αὐτούς καὶ δώσω πάντας τοὺς ὑπεναντίους σου φυγάδας
And I will send the terror going before you, and I will throw into confusion all the nations into whom you enter, and I will make all your adversaries flee before you.
The conquest proceeds by divine panic: the LORD will send 'the terror' (τὸν φόβον) as a vanguard (ἡγούμενόν σου, echoing the Angel's leading in v. 23), throw all the nations into confusion (ἐκστήσω), and turn all Israel's adversaries into fugitives (φυγάδας). The victory is the LORD's, achieved by supernatural dread rather than mere force of arms (cf. Exod 15:14–16; Josh 2:9–11).
Word-by-word analysis· 24 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with φόβον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
φόβονfear / terrorAccusativedirect object (fronted) of ἀποστελῶ→ object specificationφόβος: 'fear / terror / dread'; renders אֵימָה / פַּחַד; 'the terror' is the supernatural dread the LORD sends ahead to demoralize the enemy; cf. the 'dread and fear' that fell on the nations after the Red Sea (Exod 15:16); fronted for emphasis as the LORD's chief weapon.
ἀποστελῶI will sendFut Act Indic 1 Sg · ἀποστέλλωmain verb (divine promise)→ predictive future (the LORD's promised sending of terror)ἀποστέλλω: 'send / send forth'; the same verb as v. 20 (of sending the Angel) and v. 28 (of sending the hornets); here the LORD 'sends the terror' before Israel as he sent the Angel — divine agents of conquest.
ἡγούμενόνgoing before / leadingPres Mid Ptcp · ἡγέομαι · acc sg masccircumstantial participle (modifying φόβον: 'as one leading you')→ durative present participle (the terror's ongoing precedence)ἡγέομαι (pres. ptcp.): 'lead / go before'; the same participle as v. 23 (of the Angel); here the terror 'goes before' Israel — the dread precedes the army, softening the enemy before battle is joined.
σουyour / youGenitivegenitive object of ἡγούμενον (the one led/preceded)→ relational specificationσου: 'you' (sg.); ἡγέομαι takes the genitive; the terror goes before Israel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκστήσωI will throw into confusion / dismayFut Act Indic 1 Sg · ἐξίστημιmain verb (divine promise)→ predictive future (the LORD's promised confounding of the nations)ἐξίστημι (transitive fut.): 'displace / drive out of one's senses / throw into confusion / amaze'; renders הָמַם ('confuse / discomfit'); the transitive future 'I will dismay / confound' — the nations are thrown into panic and disarray; the same verb (intransitive) yields the NT 'they were amazed / beside themselves' (Mark 2:12; 3:21).
πάνταallAccusativeattributive adjective (modifying τὰ ἔθνη)→ object specificationπᾶς: 'all'; 'all the nations' — the confusion is total, embracing every people Israel will encounter.
τὰtheAccusativearticle (with ἔθνη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsAccusativedirect object of ἐκστήσω→ object specificationἔθνος: 'nation'; the Canaanite peoples (cf. v. 23); the object of the LORD's confounding action; renders גּוֹיִם.
εἰςinto / amongpreposition + accusative (direction, in relative clause)→ spatial or relational framingεἰς: 'into / among'; with the relative οὕς, 'into whom you enter' = among whom you come; the construction (εἰς οὕς … εἰς αὐτούς) is a Hebraistic resumptive doubling.
οὓςwhomAccusativerelative pronoun (object of the prepositions, antecedent τὰ ἔθνη)→ spatial or relational framingὅς (acc. pl. οὕς): relative pronoun; 'whom you enter among'; the masculine plural (constructio ad sensum) refers to the people of the nations rather than the neuter ἔθνη.
σὺyouNominativeemphatic subject pronoun (of εἰσπορεύῃ)→ participant referenceσύ: emphatic 'you' (sg.); stresses Israel's own advance into enemy territory, made safe by the preceding terror.
εἰσπορεύῃyou enter / go inPres Mid Indic 2 Sg · εἰσπορεύομαιverb of relative clause→ futuristic/customary present (Israel's coming entry among the nations)εἰσπορεύομαι: 'enter / go in'; renders בּוֹא ('come / enter'); Israel 'enters in among' the nations; the present tense vividly anticipates the conquest-advance.
εἰςinto / amongpreposition + accusative (resumptive, Hebraism)→ spatial or relational framingεἰς: the resumptive 'into them' (εἰς αὐτούς) repeats the preposition — a Hebraism rendering the redundant resumptive pronoun of the Hebrew relative clause (אֲשֶׁר … בָּהֶם).
αὐτούςthemAccusativeresumptive pronoun (object of the resumptive εἰς; Hebraism)→ participant referenceαὐτούς: 'them'; the resumptive pronoun ('whom you enter among them') reproduces the Hebrew resumptive — redundant in Greek but characteristic of translation-Greek.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will make / give / renderFut Act Indic 1 Sg · δίδωμιmain verb (divine promise: 'I will make [them] fugitives')→ predictive future (the LORD's promised routing of the enemy)δίδωμι: 'give'; here in the idiom δώσω … φυγάδας ('I will render [them] fugitives'), a Hebraism (נָתַן + predicate) = 'I will turn your enemies into runaways'; the double accusative (object + predicate).
πάνταςallAccusativeattributive adjective (modifying ὑπεναντίους)→ object specificationπᾶς: 'all'; 'all your adversaries' — none will stand; the rout is total.
τοὺςthe / yourAccusativearticle (with ὑπεναντίους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίουςadversaries / opponentsAccusativedirect object of δώσω→ object specificationὑπεναντίος: 'opposed / hostile / adversary'; substantival, 'your adversaries'; renders אֹיֵב / צַר; a near-synonym of ἐχθρός (v. 22) and ἀντικείμενος (v. 22); the LORD turns them all into fugitives.
σουyourGenitivegenitive of possession ('your adversaries')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession ('your adversaries').
φυγάδαςfugitives / fleeing onesAccusativepredicate accusative (with δώσω: 'render them fugitives')→ object specificationφυγάς: 'fugitive / runaway / exile'; the predicate accusative completes the idiom 'I will make your adversaries fugitives'; the enemies will flee headlong before Israel — the terror of v. 27a translated into rout.
28
καὶ ἀποστελῶ τὰς σφηκίας προτέρας σου καὶ ἐκβαλεῖ τοὺς Αμορραίους καὶ τοὺς Ευαίους καὶ τοὺς Χαναναίους καὶ τοὺς Χετταίους ἀπὸ σοῦ
And I will send the hornets before you, and they will drive out the Amorites and the Hivites and the Canaanites and the Hittites from you.
A further agent of conquest: the LORD will send 'the hornets' (τὰς σφηκίας) ahead of Israel to drive out the nations. The hornet (σφηκία rendering Hebrew צִרְעָה) is variously understood literally (swarms of stinging insects) or figuratively (a wave of panic/plague, picking up the φόβος of v. 27). The hornets, not Israel, are the grammatical subject of ἐκβαλεῖ — the dispossession is supernatural.
Word-by-word analysis· 21 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστελῶI will sendFut Act Indic 1 Sg · ἀποστέλλωmain verb (divine promise)→ predictive future (the LORD's promised sending of the hornets)ἀποστέλλω: 'send'; the third 'sending' of the epilogue (the Angel, v. 20; the terror, v. 27; the hornets, v. 28) — the LORD dispatches a succession of agents to clear the land.
τὰςtheAccusativearticle (with σφηκίας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
σφηκίαςhornets / wasps' nestsAccusativedirect object of ἀποστελῶ→ object specificationσφηκία: 'a nest/swarm of wasps or hornets'; renders צִרְעָה ('hornet'); cognate with σφήξ ('wasp'); the 'hornets' sent before Israel (cf. Deut 7:20; Josh 24:12) are interpreted either literally (stinging swarms that drive out the inhabitants) or figuratively (a divinely-sent terror or plague); the accusative plural may denote successive swarms.
προτέραςbefore / in advance ofAccusativeadjective (predicative, agreeing with σφηκίας: 'going before you')→ object specificationπρότερος: 'former / earlier / in front'; the comparative-adjective προτέρας ('ahead of, before') agrees with σφηκίας; renders לְפָנֶיךָ ('before you'); the hornets precede Israel's advance, like the Angel (v. 20) and the terror (v. 27).
σουyouGenitivegenitive of comparison/relation (with προτέρας: 'before you')→ relational specificationσου: 'you' (sg.); the genitive after προτέρας ('ahead of you').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβαλεῖit/they will drive outFut Act Indic 3 Sg · ἐκβάλλωmain verb (the hornets as subject driving out the nations)→ predictive future (the promised expulsion by the hornets)ἐκβάλλω: 'cast out / drive out / expel'; the same verb as v. 18 and vv. 29–31; the singular ἐκβαλεῖ agrees with the collective σφηκία ('the hornet-swarm') as subject — the hornets, not Israel, do the driving-out; the dispossession is supernatural.
τοὺςtheAccusativearticle (with Αμορραίους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραίουςAmoritesAccusativedirect object of ἐκβαλεῖ (first nation)→ object specificationΑμορραῖος: 'Amorite'; the same people as v. 23; here a shorter list of four nations (Amorite, Hivite, Canaanite, Hittite) is given as representative of the seven.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with Ευαίους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕυαίουςHivitesAccusativedirect object of ἐκβαλεῖ (second nation)→ object specificationΕυαῖος: 'Hivite'; cf. v. 23; the order here (Amorite, Hivite, Canaanite, Hittite) differs from v. 23, a common fluidity in the nation-lists.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with Χαναναίους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίουςCanaanitesAccusativedirect object of ἐκβαλεῖ (third nation)→ object specificationΧαναναῖος: 'Canaanite'; cf. v. 23; the people of the land par excellence.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with Χετταίους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧετταίουςHittitesAccusativedirect object of ἐκβαλεῖ (fourth nation)→ object specificationΧετταῖος: 'Hittite'; cf. v. 23; the fourth named here; the four stand for the whole heptad of v. 23.
ἀπὸfrompreposition + genitive (separation: 'from you')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from you').
σοῦyouGenitivegenitive object of ἀπό ('from you / from before you')→ relational specificationσοῦ: 'you' (sg.); the accented form after the preposition; the nations are driven 'from you' — cleared from Israel's path; cf. the recurring ἀπὸ σοῦ in vv. 30, 31.
29
οὐκ ἐκβαλῶ αὐτοὺς ἐν ἐνιαυτῷ ἑνί ἵνα μὴ γένηται ἡ γῆ ἔρημος καὶ πολλὰ γένηται ἐπὶ σὲ τὰ θηρία τῆς γῆς
I will not drive them out in a single year, lest the land become desolate and the wild beasts of the land become many against you.
A providential qualification: the dispossession will not happen in a single year, 'lest the land become desolate (ἔρημος) and the wild beasts multiply against you.' A sudden emptying of the land would leave it untended and overrun by predators. The reasoning reveals a measured, ecological wisdom in the conquest — preparing for the famous 'little by little' of v. 30.
Word-by-word analysis· 21 words
οὐκnotnegative particle (with future indicative)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβαλῶI will drive outFut Act Indic 1 Sg · ἐκβάλλωmain verb (divine declaration, negated)→ predictive future (the LORD's measured pace of dispossession)ἐκβάλλω: 'drive out / expel'; the same verb as vv. 18, 28; here the first person (the LORD himself drives out) is qualified temporally — 'not in one year'; the deliberate pace is itself an act of providence.
αὐτοὺςthemAccusativedirect object of ἐκβαλῶ (the nations)→ participant referenceαὐτούς: 'them', the nations of vv. 23, 28.
ἐνinpreposition + dative (time: 'in one year')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (time: 'in one year').
ἐνιαυτῷyearDativedative of time ('within a year')→ sphere or referenceἐνιαυτός: 'year'; the same word as vv. 14–17; here 'in a single year' marks the rejected rapid timetable of conquest.
ἑνίone / singleDativenumeral adjective (modifying ἐνιαυτῷ: 'one year')→ sphere or referenceεἷς, μία, ἕν (dat. ἑνί): 'one'; 'in one year' — a single year's span; renders שָׁנָה אֶחָת; the point is that the expulsion will be gradual, not instantaneous.
ἵναlest / so thatpurpose conjunction (negative purpose with μή + subjunctive)→ discourse linkage or contrastἵνα (with μή): 'lest / so that ... not'; introduces the negative purpose — the reason the LORD will not act all at once.
μὴnotnegative particle (with subjunctive in negative purpose clause)→ discourse linkage or contrastμή: with γένηται forms the negative purpose ('lest it become').
γένηταιbecomeAor Mid Subj 3 Sg · γίνομαιverb of negative purpose clause (subjunctive after ἵνα μή)→ ingressive aorist subjunctive (lest the land come to be desolate)γίνομαι: 'become / come to be'; the first of two γένηται in the verse; 'lest the land become desolate' — an emptied, uncultivated land is the danger to be averted.
ἡtheNominativearticle (with γῆ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativesubject of γένηται→ participant prominenceγῆ: 'land'; the promised land; if emptied too fast it would lie untended and revert to wilderness; renders אֶרֶץ.
ἔρημοςdesolate / desertedNominativepredicate adjective (with γένηται: 'become desolate')→ participant prominenceἔρημος: 'desolate / deserted / wilderness'; renders שְׁמָמָה ('desolation'); a depopulated land would become a wasteland — uncultivated, untended, and overrun by wildlife.
καὶandcoordinate conjunction (second consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολλὰmanyNominativepredicate adjective (with γένηται: 'become many')→ participant prominenceπολύς: 'many / numerous'; the neuter plural agrees with τὰ θηρία; the danger is that the wild beasts will multiply in the emptied land and turn against Israel.
γένηταιbecomeAor Mid Subj 3 Sg · γίνομαιverb of second purpose clause (subjunctive; neuter plural subject)→ ingressive aorist subjunctive (lest the beasts become many)γίνομαι: 'become'; the singular verb with the neuter plural subject τὰ θηρία (regular concord); 'lest the wild beasts become many against you' — overpopulation of predators in a depopulated land.
ἐπὶagainst / uponpreposition + accusative (hostile direction: 'against you')→ spatial or relational framingἐπί + accusative: 'against / upon'; here hostile — the beasts would multiply 'against you', threatening Israel.
σὲyouAccusativeaccusative object of ἐπί (2nd person singular)→ participant referenceσέ: 'you' (sg.); the accented form; Israel would be endangered by the unchecked wildlife.
τὰtheNominativearticle (with θηρία)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θηρίαbeasts / wild animalsNominativesubject of the second γένηται→ participant prominenceθηρίον: 'wild beast'; the same word as v. 11 (where the beasts benefit from the fallow); here the predators that would overrun an emptied land; renders חַיַּת הַשָּׂדֶה.
τῆςof theGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (defining θηρία: 'beasts of the land')→ relational specificationγῆ: 'land'; 'the beasts of the land' = the wild animals of the country; the phrase rounds off the ecological reasoning for the gradual conquest.
30
κατὰ μικρὸν μικρὸν ἐκβαλῶ αὐτοὺς ἀπὸ σοῦ ἕως ἂν αὐξηθῇς καὶ κληρονομήσῃς τὴν γῆν
Little by little I will drive them out from you, until you increase and inherit the land.
The positive statement of the principle qualified in v. 29: κατὰ μικρὸν μικρόν ('little by little', the doubled μικρόν rendering the Hebrew מְעַט מְעַט). The dispossession is paced to Israel's growth — 'until you increase (αὐξηθῇς) and inherit (κληρονομήσῃς) the land.' Conquest and population growth advance together, so that the land is always tended and never left empty.
Word-by-word analysis· 14 words
κατὰaccording to / bypreposition + accusative (distributive/manner: 'little by little')→ spatial or relational framingκατά + accusative: here distributive, 'bit by bit'; the phrase κατὰ μικρὸν μικρόν is an adverbial expression of gradual manner.
μικρὸνlittleAccusativeadverbial accusative (first of the doubled term)→ object specificationμικρός: 'small / little'; the doubled μικρὸν μικρόν renders the Hebrew מְעַט מְעַט ('little [by] little'), a distributive repetition expressing gradualness — a Hebraism of incremental progression.
μικρὸνlittleAccusativeadverbial accusative (second of the doubled term: 'little by little')→ object specificationμικρός: the repetition intensifies the sense of slow, step-by-step progress; the conquest unfolds gradually, in step with Israel's growth.
ἐκβαλῶI will drive outFut Act Indic 1 Sg · ἐκβάλλωmain verb (divine declaration)→ predictive future (the LORD's gradual expulsion of the nations)ἐκβάλλω: 'drive out'; the same verb as vv. 18, 28, 29, 31; here paced 'little by little'; the LORD remains the agent, but the timetable is measured.
αὐτοὺςthemAccusativedirect object of ἐκβαλῶ (the nations)→ participant referenceαὐτούς: 'them', the nations.
ἀπὸfrompreposition + genitive (separation: 'from you')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from you').
σοῦyouGenitivegenitive object of ἀπό ('from you')→ relational specificationσοῦ: 'you' (sg.); the recurring ἀπὸ σοῦ (vv. 28, 30, 31) — the nations cleared 'from before' Israel.
ἕωςuntiltemporal conjunction (with ἄν + subjunctive: 'until')→ discourse linkage or contrastἕως: 'until'; with ἄν and the subjunctive marks the indefinite future limit — the conquest continues until Israel has grown enough to fill the land.
ἂνevermodal particle (with subjunctive in temporal clause)→ discourse linkage or contrastἄν: modal particle marking the contingency of the future limit.
αὐξηθῇςyou increase / growAor Pass Subj 2 Sg · αὐξάνωverb of temporal clause (subjunctive after ἕως ἄν)→ ingressive aorist subjunctive (until Israel has grown numerous)αὐξάνω (aor. pass.): 'grow / increase / multiply'; renders פָּרָה / רָבָה; Israel's numerical growth must keep pace with the conquest so the land is always settled; the passive 'be increased' suggests divinely-given growth.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κληρονομήσῃςyou inherit / take possession ofAor Act Subj 2 Sg · κληρονομέωverb of temporal clause (subjunctive, parallel to αὐξηθῇς)→ ingressive aorist subjunctive (until Israel takes possession)κληρονομέω: 'inherit / take possession of / receive as an allotment'; renders יָרַשׁ / נָחַל; the land is Israel's 'inheritance' (κληρονομία), allotted by the LORD; the verb is taken up in NT promises of inheriting the kingdom/earth (Matt 5:5; 25:34).
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κληρονομήσῃς→ object specificationγῆ: 'land'; the promised land Israel will fully possess once it has grown numerous; the goal of the whole conquest-process; renders אֶרֶץ.
31
καὶ θήσω τὰ ὅριά σου ἀπὸ τῆς ἐρυθρᾶς θαλάσσης ἕως τῆς θαλάσσης τῆς Φυλιστιιμ καὶ ἀπὸ τῆς ἐρήμου ἕως τοῦ μεγάλου ποταμοῦ Εὐφράτου καὶ παραδώσω εἰς τὰς χεῖρας ὑμῶν τοὺς ἐγκαθημένους ἐν τῇ γῇ καὶ ἐκβαλῶ αὐτοὺς ἀπὸ σοῦ
And I will set your borders from the Red Sea to the sea of the Philistines, and from the wilderness to the great river Euphrates; and I will deliver into your hands those who dwell in the land, and I will drive them out from you.
The territorial promise: the LORD sets Israel's borders on a grand scale — from the Red Sea to the Mediterranean ('the sea of the Philistines'), and from the wilderness (south) to the Euphrates (north-east). This is the idealized maximal extent of the land (cf. Gen 15:18; Deut 11:24). The LORD will 'deliver into your hands' (παραδώσω εἰς τὰς χεῖρας) the inhabitants and 'drive them out' (ἐκβαλῶ) — fulfilling the conquest-promise, with the recurring ἀπὸ σοῦ.
Word-by-word analysis· 39 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θήσωI will set / placeFut Act Indic 1 Sg · τίθημιmain verb (divine promise of borders)→ predictive future (the LORD's appointing of the borders)τίθημι (fut. θήσω): 'place / set / appoint'; renders שִׁית / שׂוּם ('set'); the LORD himself 'sets' Israel's borders — the territorial grant is a divine act, not a human achievement.
τὰthe / yourAccusativearticle (with ὅρια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριάborders / boundariesAccusativedirect object of θήσω→ object specificationὅριον: 'boundary / border / territory'; the same word as v. 18 (ἐμπλατύνω τὰ ὅριά σου); here the LORD defines the full extent of Israel's land; renders גְּבוּל.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἀπὸfrompreposition + genitive (starting point of the boundary)→ spatial or relational framingἀπό: 'from'; the first ἀπό...ἕως pair defines the east-west (or south-west) extent of the land.
τῆςtheGenitivearticle (with θαλάσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρυθρᾶςRedGenitiveattributive adjective (modifying θαλάσσης: 'the Red Sea')→ relational specificationἐρυθρός: 'red'; ἡ ἐρυθρὰ θάλασσα ('the Red Sea') is the standard LXX rendering of יַם סוּף ('Sea of Reeds'); the sea of the Exodus crossing now marks one boundary of the promised land.
θαλάσσηςseaGenitivegenitive object of ἀπό (the Red Sea as one boundary)→ relational specificationθάλασσα: 'sea'; renders יָם; here the Red Sea, the south-eastern limit; cf. the next θάλασσα (the Mediterranean).
ἕωςto / as far aspreposition + genitive (end-point of the first boundary)→ spatial or relational framingἕως: 'until / as far as'; marks the far limit of the boundary.
τῆςtheGenitivearticle (with θαλάσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive object of ἕως (the second sea)→ relational specificationθάλασσα: 'sea'; here 'the sea of the Philistines' = the Mediterranean, along whose coast the Philistines dwelt; the western boundary.
τῆςof theGenitivearticle (with Φυλιστιιμ)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
Φυλιστιιμof the Philistinesgenitive of relationship (indeclinable: 'sea of the Philistines')→ participant identificationΦυλιστιιμ: indeclinable transliteration of פְּלִשְׁתִּים ('Philistines'); 'the sea of the Philistines' is the Mediterranean coast; the LXX here transliterates rather than using the gentilic Φυλιστιαῖοι; the western maritime boundary of the land.
καὶandcoordinate conjunction (second boundary pair)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (start of second boundary)→ spatial or relational framingἀπό: 'from'; the second ἀπό...ἕως pair defines the other axis — from the southern wilderness to the north-eastern Euphrates.
τῆςtheGenitivearticle (with ἐρήμου)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμουwilderness / desertGenitivegenitive object of ἀπό (the wilderness as boundary)→ relational specificationἔρημος: 'wilderness / desert'; here as a substantive (ἡ ἔρημος), the southern desert; renders מִדְבָּר; the same word as v. 29 (ἔρημος, 'desolate'), here a geographic boundary.
ἕωςto / as far aspreposition + genitive (end-point of second boundary)→ spatial or relational framingἕως: 'as far as'; marks the far (north-eastern) limit at the Euphrates.
τοῦtheGenitivearticle (with ποταμοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλουgreatGenitiveattributive adjective (modifying ποταμοῦ: 'the great river')→ relational specificationμέγας: 'great'; 'the great river' is the standard epithet of the Euphrates (cf. Gen 15:18; Deut 1:7); its size marks the grand northern boundary of the idealized land.
ποταμοῦriverGenitivegenitive object of ἕως (the river boundary)→ relational specificationποταμός: 'river'; renders נָהָר; 'the great river Euphrates' is the north-eastern limit of the promised land in its widest conception.
ΕὐφράτουEuphratesGenitivegenitive in apposition to ποταμοῦ (naming the river)→ relational specificationΕὐφράτης (gen. Εὐφράτου): the Euphrates; renders פְּרָת; here declined as a Greek noun; the river marks the maximal northern extent promised to Abraham (Gen 15:18); few of these borders were ever realized, even under David and Solomon.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παραδώσωI will hand over / deliverFut Act Indic 1 Sg · παραδίδωμιmain verb (divine promise to deliver the inhabitants)→ predictive future (the LORD's promised delivering of the inhabitants)παραδίδωμι: 'hand over / deliver / give up'; renders נָתַן (in the war-idiom 'give into the hand'); the LORD delivers the land's inhabitants into Israel's power; the same verb is later weighty in the NT for Jesus being 'handed over' (Mark 9:31; Rom 4:25).
εἰςintopreposition + accusative (idiom: 'into your hands')→ spatial or relational framingεἰς: 'into'; the idiom παραδίδωμι εἰς τὰς χεῖρας ('deliver into the hands of') renders נָתַן בְּיַד, the standard Hebrew expression for granting victory.
τὰςthe / yourAccusativearticle (with χεῖρας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativeaccusative object of εἰς ('into your hands')→ object specificationχείρ: 'hand'; renders יָד; 'into your hands' = into your power; the hand is the standard biblical metaphor for power and control.
ὑμῶνyourGenitivegenitive of possession (2nd person plural: 'your hands')→ relational specificationὑμῶν: 'your' (pl.); the shift to the plural for the communal act of conquest — the whole people receives the inhabitants into its power.
τοὺςthe / thoseAccusativearticle (with the participle ἐγκαθημένους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγκαθημένουςthose dwelling / settledPres Mid Ptcp · ἐγκάθημαι · acc pl mascsubstantival participle (object of παραδώσω: 'the inhabitants')→ durative present participle (those currently settled in the land)ἐγκάθημαι: 'sit / be settled / dwell in'; the compound ἐγ- ('in') denotes settled habitation; renders יֹשֵׁב ('inhabitant'); 'those settled in the land' = its current inhabitants, whom the LORD will hand over; cf. the cognate ἐγκαθήσονται at v. 33.
ἐνinpreposition + dative (place: 'in the land')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place: 'in the land').
τῇtheDativearticle (with γῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of place ('in the land')→ sphere or referenceγῆ: 'land'; the land whose inhabitants are to be dispossessed; renders אֶרֶץ.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβαλῶI will drive outFut Act Indic 1 Sg · ἐκβάλλωmain verb (divine promise, repeated)→ predictive future (the LORD's promised expulsion)ἐκβάλλω: 'drive out'; the recurring conquest-verb (vv. 18, 28, 29, 30); its final occurrence seals the promise — the inhabitants delivered into Israel's hands will be driven out.
αὐτοὺςthemAccusativedirect object of ἐκβαλῶ (the inhabitants)→ participant referenceαὐτούς: 'them', the inhabitants of the land.
ἀπὸfrompreposition + genitive (separation: 'from you')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from you').
σοῦyouGenitivegenitive object of ἀπό ('from you')→ relational specificationσοῦ: 'you' (sg.); the third and final ἀπὸ σοῦ of the conquest-section (vv. 28, 30, 31) — the nations decisively cleared from before Israel.
32
οὐ συγκαταθήσῃ αὐτοῖς καὶ τοῖς θεοῖς αὐτῶν διαθήκην
You shall not make a covenant with them and with their gods.
The penultimate prohibition uses the same verb that opened the chapter (συγκαταθήσῃ, v. 1, of colluding with the unjust) — now of making a covenant (διαθήκην) with the nations and their gods. The verbal echo frames the whole chapter: from forbidden collusion in court to forbidden alliance with idolaters. Israel's only διαθήκη is with the LORD (v. 22).
Word-by-word analysis· 8 words
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
συγκαταθήσῃyou shall make common cause / make a covenantFut Mid Indic 2 Sg · συγκατατίθημιmain verb (apodictic prohibition)→ legislative future (apodictic prohibition)συγκατατίθημι (mid.): 'agree with / make common cause / enter into compact'; the same verb as v. 1 (of colluding with the unjust witness); here with διαθήκην, 'make a covenant with' the nations; the verbal inclusio binds the chapter's opening and closing prohibitions; renders כָּרַת (בְּרִית) in the sense of cutting a covenant.
αὐτοῖςwith themDativedative (associative: 'with them', the nations)→ participant reference or interestαὐτοῖς: 'with them', the nations of the land; συγκατατίθημι takes the associative dative; no treaty is to be made with the dispossessed peoples.
καὶandcoordinate conjunction (extending to their gods)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςthe / theirDativearticle (with θεοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῖςgodsDativedative (associative: 'with their gods')→ sphere or referenceθεός: 'god'; the gods of the nations (cf. vv. 13, 24); to covenant with their gods is to acknowledge them — the ultimate apostasy; renders אֱלֹהִים.
αὐτῶνtheirGenitivegenitive of possession (the nations' gods)→ relational specificationαὐτῶν: 'their', the nations'; their gods, with whom no covenant is permitted.
διαθήκηνcovenantAccusativedirect object of συγκαταθήσῃ (the forbidden covenant)→ object specificationδιαθήκη: 'covenant / treaty'; the same word as v. 22 (the LORD's covenant Israel must keep); here the forbidden treaty with the nations — Israel's exclusive covenant with the LORD admits no rival alliance; renders בְּרִית.
33
καὶ οὐκ ἐγκαθήσονται ἐν τῇ γῇ σου ἵνα μὴ ἁμαρτεῖν σε ποιήσωσιν πρός με ἐὰν γὰρ δουλεύσῃς τοῖς θεοῖς αὐτῶν οὗτοι ἔσονταί σοι πρόσκομμα
And they shall not dwell in your land, lest they make you sin against me; for if you serve their gods, these will be a stumbling-block to you.
The chapter's final verse and the climax of its warning. The nations are not to dwell (ἐγκαθήσονται, cognate with ἐγκαθημένους of v. 31) in the land, lest they cause Israel to sin against the LORD. The conditional 'if you serve (δουλεύσῃς) their gods' spells out the danger, and the concluding πρόσκομμα ('stumbling-block') names the consequence — the gods of the nations would trip Israel into apostasy. The verse closes the Book of the Covenant on a note of religious vigilance.
Word-by-word analysis· 24 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐγκαθήσονταιthey shall dwell / settleFut Mid Indic 3 Pl · ἐγκάθημαιmain verb (prohibition: the nations not to dwell)→ legislative future (prohibitive: they shall not dwell)ἐγκάθημαι: 'be settled / dwell in'; cognate with the participle ἐγκαθημένους of v. 31; renders יָשַׁב ('dwell'); the nations are not to remain settled in the land alongside Israel, since their presence would corrupt its worship.
ἐνinpreposition + dative (place: 'in your land')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place: 'in your land').
τῇthe / yourDativearticle (with γῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of place ('in your land')→ sphere or referenceγῆ: 'land'; Israel's land, which must be kept free of the nations' settled presence and worship; renders אֶרֶץ.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἵναlest / so thatpurpose conjunction (negative purpose with μή + subjunctive)→ discourse linkage or contrastἵνα (with μή): 'lest'; introduces the negative purpose — the reason the nations must not dwell in the land.
μὴnotnegative particle (with subjunctive in negative purpose clause)→ discourse linkage or contrastμή: with ποιήσωσιν forms the negative purpose ('lest they make').
ἁμαρτεῖνto sinAor Act Inf · ἁμαρτάνωcomplementary infinitive (with ποιήσωσιν: 'make you to sin')→ ingressive aorist infinitive (the act of falling into sin)ἁμαρτάνω: 'sin / miss the mark / err'; renders חָטָא; the infinitive completes the causative construction 'make you sin'; the sin in view is idolatry — serving the gods of the nations; ἁμαρτία is the standard NT term for sin.
σεyouAccusativeaccusative subject of the infinitive ἁμαρτεῖν ('make you to sin')→ participant referenceσε: 'you' (sg.); the accusative subject of the infinitive in the causative idiom 'make you to sin'; Israel is the one who would be led astray.
ποιήσωσινthey make / causeAor Act Subj 3 Pl · ποιέωverb of negative purpose clause (subjunctive after ἵνα μή)→ aorist subjunctive (lest they bring about your sin)ποιέω: 'make / cause / do'; here causative with the infinitive — 'lest they make you to sin'; the nations' continued presence would be the occasion of Israel's apostasy; renders the Hiphil sense of הֶחֱטִיא ('cause to sin').
πρόςagainstpreposition + accusative (relation: 'against me')→ spatial or relational framingπρός + accusative: here 'against'; to sin 'against me' (the LORD) — the sin is fundamentally a breach of the covenant relationship with the LORD himself.
μεmeAccusativeaccusative object of πρός (the LORD, against whom the sin is)→ participant referenceμε: 'me', the LORD; the sin of idolatry is directed 'against me' — a personal offense against the covenant God who speaks throughout the epilogue.
ἐὰνifconditional conjunction (protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the final conditional warning, spelling out the danger of the nations' presence.
γὰρforexplanatory particle (post-positive: grounding the warning)→ discourse linkage or contrastγάρ: 'for'; explains why the nations must not dwell in the land — because serving their gods would prove a fatal snare.
δουλεύσῃςyou serve / become enslaved toAor Act Subj 2 Sg · δουλεύωverb of protasis (subjunctive after ἐάν)→ ingressive aorist subjunctive (if you come to serve their gods)δουλεύω: 'serve / be a slave to'; renders עָבַד ('serve'); a stronger word than λατρεύω (vv. 24–25) — to 'be enslaved to' their gods; the irony is sharp: Israel, freed from slavery in Egypt, would re-enslave itself to idols.
τοῖςthe / theirDativearticle (with θεοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῖςgodsDativedative object of δουλεύσῃς (the gods served)→ sphere or referenceθεός: 'god'; the gods of the nations (cf. vv. 13, 24, 32); δουλεύω takes the dative; serving them is the apostasy the whole epilogue guards against.
αὐτῶνtheirGenitivegenitive of possession (the nations' gods)→ relational specificationαὐτῶν: 'their', the nations'; the final reference to the nations' gods, the abiding danger.
οὗτοιtheseNominativedemonstrative pronoun (subject of ἔσονται: 'these [gods]')→ participant referenceοὗτος: 'this / these'; refers back to the gods (or the nations); 'these will be a stumbling-block to you' — the demonstrative gives the warning a pointed, concrete force.
ἔσονταίthey will beFut Mid Indic 3 Pl · εἰμίmain verb (the apodosis: 'these will be a stumbling-block')→ predictive future (the inevitable consequence of serving idols)εἰμί (fut. ἔσονται): 'they will be'; the apodosis of the condition — serving the idols guarantees they become a snare; the future states the certain outcome.
σοιto youDativedative of disadvantage ('a stumbling-block to you')→ participant reference or interestσοι: 'to you' (sg.); the dative of disadvantage — the gods become a snare to Israel's own hurt.
πρόσκομμαstumbling-block / snareNominativepredicate nominative (with ἔσονται: 'will be a stumbling-block')→ participant prominenceπρόσκομμα: 'stumbling-block / obstacle / occasion of falling'; renders מוֹקֵשׁ ('snare / trap'); the gods of the nations become the thing over which Israel trips into apostasy; the word is theologically loaded in the NT — Christ as λίθος προσκόμματος ('stone of stumbling', Rom 9:32–33; 1 Pet 2:8), and the warning against putting a πρόσκομμα before a brother (Rom 14:13); the chapter ends on this stark image of the fatal snare of idolatry.