1
καὶ Μωυσῇ εἶπεν ἀνάβηθι πρὸς κύριον σὺ καὶ Ααρων καὶ Ναδαβ καὶ Αβιουδ καὶ ἑβδομήκοντα τῶν πρεσβυτέρων Ισραηλ καὶ προσκυνήσουσιν μακρόθεν τῷ κυρίῳ
And to Moses he said, 'Go up to the LORD, you and Aaron and Nadab and Abihu and seventy of the elders of Israel, and they shall worship from afar to the LORD.'
The verse opens with the dative Μωυσῇ fronted before the verb εἶπεν — 'and to Moses he said' — a marked word order giving prominence to the privileged addressee even before the command is issued. The subject of εἶπεν is the unexpressed κύριος carried over from the close of ch. 23. Strikingly, the divine speaker refers to himself in the third person (ἀνάβηθι πρὸς κύριον, 'go up to the LORD'), a feature of the chapter's layered theophanic perspective. The summons names a graded company — Moses, the priestly heirs Aaron, Nadab, and Abihu, and seventy elders — establishing the cast for the ascent and the vision of vv. 9–11.
Word-by-word analysis· 23 words
καὶandnarrative conjunction (Hebraizing καί-parataxis, continuing from ch. 23)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Μωυσῇto MosesDativefronted dative indirect object (recipient of speech, marked word order)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): transliteration of Hebrew מֹשֶׁה, declined in Rahlfs' LXX as a contracted noun (gen. Μωυσῆ, dat. Μωυσῇ, acc. Μωυσῆν); the fronted dative places the privileged mediator at the head of the chapter, anticipating his unique access in v. 2.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula; subject κύριος carried over from ch. 23)→ constative aorist (single completed speech-act)λέγω: the unexpressed subject is the LORD speaking from the mountain; the speech that follows refers to YHWH in the third person ('go up to the LORD'), part of the chapter's layered theophanic voicing.
ἀνάβηθιgo upAor Act Impv 2 Sg · ἀναβαίνωmain verb of direct speech (divine command to Moses)→ ingressive aorist imperative (decisive single act of ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the leitmotif verb of the chapter, recurring at vv. 9, 12, 13, 15, 18 to structure the staged ascent of the mountain; the aorist imperative commands a single decisive movement upward.
πρὸςtopreposition + accusative (direction of ascent)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of ascent).
κύριονthe LORDAccusativeaccusative object of πρός (goal of ascent)→ object specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; here the divine speaker names himself in the third person — 'go up to the LORD' — a reverential or theophanic indirection characteristic of the chapter.
σὺyouNominativeemphatic subject pronoun (nominative of address, subject of ἀνάβηθι)→ participant referenceσύ: the emphatic personal pronoun heads the list of those summoned; though the imperative is singular, σύ together with the following names defines the ascending company.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaroncoordinate nominative (indeclinable proper noun, joined to σύ)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; Moses' brother and the priestly head, here summoned alongside his two eldest sons.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΝαδαβNadabcoordinate nominative (indeclinable proper noun)→ participant identificationΝαδαβ: transliteration of Hebrew נָדָב; indeclinable; Aaron's firstborn (cf. Exod 6:23); he and Abihu will later die for offering 'strange fire' (Lev 10:1–2), giving their inclusion here a foreboding overtone.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιουδAbihucoordinate nominative (indeclinable proper noun)→ participant identificationΑβιουδ: transliteration of Hebrew אֲבִיהוּא; indeclinable; Aaron's second son, paired with Nadab throughout the priestly narratives and sharing his fate at Lev 10.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑβδομήκονταseventyindeclinable cardinal numeral (coordinate subject: 'seventy of the elders')→ measure or countἑβδομήκοντα: 'seventy'; indeclinable numeral rendering שִׁבְעִים; the seventy elders are the representative council of Israel (cf. Num 11:16–17, 24–25); their inclusion makes the ascent a corporate, covenantal act on behalf of the whole people.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρωνeldersGenitivepartitive genitive (with ἑβδομήκοντα: 'seventy of the elders')→ relational specificationπρεσβύτερος: 'elder'; renders זָקֵן; the substantivized comparative denotes the recognized leadership of Israel; the partitive genitive marks the seventy as a selection from the broader body of elders.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun: 'elders of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here the covenant nation whose elders represent it before God.
καὶandcoordinate conjunction (introducing the worship clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνήσουσινthey shall worshipFut Act Indic 3 Pl · προσκυνέωmain verb (prescription for the ascending company)→ predictive/prescriptive future (the prescribed act of homage)προσκυνέω: 'do obeisance / prostrate oneself / worship'; renders הִשְׁתַּחֲוָה; the verb denotes bodily prostration in homage; the shift to third plural after the singular ἀνάβηθι addresses the whole summoned company, who are to worship — but at a distance.
μακρόθενfrom afaradverb of place (manner of worship: at a distance)→ clausal contributionμακρόθεν: 'from afar / at a distance'; the adverb encodes the graded access of the Sinai covenant — the company worships from a distance while only Moses draws near (v. 2); the same theology of mediated approach governs the whole chapter.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative object of προσκυνήσουσιν (the one worshipped)→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton; προσκυνέω with the dative marks the LORD as the recipient of the prostration; the worship is directed to YHWH himself, though performed at a reverential distance.
2
καὶ ἐγγιεῖ Μωυσῆς μόνος πρὸς τὸν θεόν αὐτοὶ δὲ οὐκ ἐγγιοῦσιν ὁ δὲ λαὸς οὐ συναναβήσεται μετ᾿ αὐτῶν
And Moses alone shall draw near to God, but they shall not draw near; and the people shall not go up with them.
v. 2 sharpens the geography of approach announced in v. 1. Three clauses descend in access: Moses alone draws near (ἐγγιεῖ … μόνος); the rest (the elders and priests) do not draw near (οὐκ ἐγγιοῦσιν); the people do not even ascend (οὐ συναναβήσεται). The repetition of ἐγγίζω and the negations construct the concentric holiness of Sinai that the Tabernacle architecture (chs. 25–31) will later spatialize.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγιεῖshall draw nearFut Act Indic 3 Sg · ἐγγίζωmain verb (privileged approach of Moses alone)→ predictive/prescriptive future (the prescribed unique access)ἐγγίζω: 'come near / approach'; renders נָגַשׁ / קָרַב; in cultic contexts the verb denotes authorized approach to the holy; its restriction to Moses (μόνος) defines his unique mediatorial role, anticipated by the New Testament's typology of Christ's access to God (cf. Heb 7–10).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
μόνοςaloneNominativepredicate adjective (intensive: 'Moses alone')→ participant prominenceμόνος: 'only / alone'; renders לְבַד; the adjective in predicate position isolates Moses from the whole summoned company, marking the singularity of his access to God against the distance imposed on all others.
πρὸςtopreposition + accusative (direction of approach)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (goal of approach)→ object specificationθεός: 'God'; renders אֱלֹהִים / אֵל; here the object of Moses' authorized approach; the LXX's plain πρὸς τὸν θεόν will be qualified at v. 10 by the reverential 'the place where the God of Israel stood.'
αὐτοὶtheyNominativeemphatic subject pronoun (the rest of the company)→ participant referenceαὐτός: the emphatic plural pronoun contrasts the summoned company (Aaron, Nadab, Abihu, the seventy) with Moses alone; they may worship from afar but may not draw near.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: here strongly adversative, marking the contrast between Moses' access and the exclusion of the others.
οὐκnotnegation (with ἐγγιοῦσιν)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐγγιοῦσινthey shall draw nearFut Act Indic 3 Pl · ἐγγίζωmain verb (negated approach of the company)→ predictive/prescriptive future (prohibition of approach)ἐγγίζω (fut. 3 pl.): the same verb as ἐγγιεῖ above, now negated and plural; the verbal repetition underlines the boundary — only Moses crosses the threshold of nearness to God.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandcontinuative particle (post-positive, introducing the third clause)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαὸςpeopleNominativesubject (the people as a whole)→ participant prominenceλαός: 'people'; the covenant community (rendering עַם); the third and lowest tier of access — the people may not even ascend the mountain, let alone draw near.
οὐnotnegation (with συναναβήσεται)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (with συναναβήσεται).
συναναβήσεταιshall go up withFut Mid Indic 3 Sg · συναναβαίνωmain verb (negated joint ascent of the people)→ predictive/prescriptive future (prohibition of ascent)συναναβαίνω: 'go up together with'; a double compound (συν- + ἀνα- + βαίνω) of the chapter's key verb ἀναβαίνω; the singular verb agrees with the collective λαός; the prohibition continues the boundary-setting of 19:12–13, 21–24.
μετ᾿withpreposition + genitive (accompaniment, elided before vowel)→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment, elided before vowel).
αὐτῶνthemGenitivegenitive object of μετά (the company Moses ascends with)→ relational specificationαὐτός (gen. pl.): refers to the summoned company; the people are barred from joining even the elders' ascent, reinforcing the concentric holiness of the mountain.
3
εἰσῆλθεν δὲ Μωυσῆς καὶ διηγήσατο τῷ λαῷ πάντα τὰ ῥήματα τοῦ θεοῦ καὶ τὰ δικαιώματα ἀπεκρίθη δὲ πᾶς ὁ λαὸς φωνῇ μιᾷ λέγοντες πάντας τοὺς λόγους οὓς ἐλάλησεν κύριος ποιήσομεν καὶ ἀκουσόμεθα
And Moses came in and recounted to the people all the words of God and the ordinances; and all the people answered with one voice, saying, 'All the words which the LORD has spoken we will do and we will hear.'
v. 3 begins the ratification proper. Moses descends and recounts (διηγήσατο) to the people 'all the words of God and the ordinances' — the Decalogue and the Book of the Covenant (chs. 20–23). The people respond with one voice (φωνῇ μιᾷ) in the first of the chapter's two utterances of the formula ποιήσομεν καὶ ἀκουσόμεθα. The plural participle λέγοντες after the collective singular πᾶς ὁ λαός is a constructio ad sensum. This first assent (v. 3) precedes the writing and the blood-rite; the second (v. 7) follows the reading of the written book.
Word-by-word analysis· 32 words
εἰσῆλθενcame inAor Act Indic 3 Sg · εἰσέρχομαιmain verb (Moses' return to the people)→ constative aorist (single completed movement)εἰσέρχομαι: 'enter / come in'; renders בּוֹא; here Moses comes (back down) to the people to deliver the divine words; the verb sets the narrative pivot from divine commission to popular ratification.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διηγήσατοrecountedAor Mid Indic 3 Sg · διηγέομαιmain verb (Moses relates the divine words)→ constative aorist (complete act of recounting)διηγέομαι: 'recount / narrate fully / relate in detail'; renders סִפֵּר; the compound δια- conveys exhaustive narration — Moses leaves nothing out, conveying 'all the words' as the basis for informed covenantal consent.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷto the peopleDativeindirect object (recipients of the recounting)→ sphere or referenceλαός (dat. λαῷ): the covenant community as audience of the divine words; their hearing makes their subsequent assent binding.
πάνταallAccusativeattributive adjective (modifying ῥήματα: 'all the words')→ object specificationπᾶς: 'all'; the comprehensiveness (πάντα τὰ ῥήματα) stresses that the entire divine revelation is laid before the people, leaving no clause unspoken.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of διηγήσατο→ object specificationῥῆμα: 'word / saying / matter'; renders דָּבָר; the 'words of God' here are the Decalogue and covenant stipulations of chs. 20–23; ῥῆμα overlaps with λόγος (used in the people's reply) — both render דָּבָר.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of source (the words belonging to / from God)→ relational specificationθεός (gen. θεοῦ): the divine origin of the words grounds their binding authority; what Moses recounts is not his own counsel but the revealed will of God.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιώματαordinancesAccusativedirect object (coordinate with ῥήματα)→ object specificationδικαίωμα: 'ordinance / statute / righteous decree'; renders מִשְׁפָּט / חֹק; the pairing 'words and ordinances' distinguishes the foundational commands from the case-law judgments (the מִשְׁפָּטִים of 21:1ff.); together they constitute the covenant's full legal content.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (the people's collective response)→ constative aorist (single corporate reply)ἀποκρίνομαι: 'answer / reply'; renders עָנָה; the deponent aorist (passive form, active sense) introduces the people's ratifying response; the singular verb agrees with the collective πᾶς ὁ λαός.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶςallNominativeattributive adjective (modifying λαός: 'all the people')→ participant prominenceπᾶς: 'all / whole'; the unanimity of 'all the people' answering 'with one voice' is emphasized — the ratification is total and corporate, not partial.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἀπεκρίθη→ participant prominenceλαός: the covenant people as a single corporate agent of consent; their unanimous reply makes the covenant mutually binding.
φωνῇwith a voiceDativedative of manner (manner of answering)→ sphere or referenceφωνή (dat. φωνῇ): 'voice / sound'; the dative of manner φωνῇ μιᾷ ('with one voice') renders Hebrew קוֹל אֶחָד; it expresses the unanimous, undivided assent of the whole assembly.
μιᾷoneDativeattributive adjective (modifying φωνῇ: 'one voice')→ measure or countεἷς, μία, ἕν: 'one'; the feminine dative μιᾷ agrees with φωνῇ; the 'one voice' underscores the corporate unity of the people's covenantal commitment.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωcircumstantial participle (constructio ad sensum: plural with collective λαός, introducing direct speech)→ imperfective participle (attendant manner of the reply)λέγω (pres. ptcp.): the masculine plural participle after the singular collective λαός is a constructio ad sensum (agreement by sense, not grammar), common in the LXX when a collective noun denotes a plurality of persons; it introduces the people's direct words.
πάνταςallAccusativeattributive adjective (modifying λόγους: 'all the words')→ object specificationπᾶς: 'all'; the fronted πάντας τοὺς λόγους ('all the words') is the emphatic object of ποιήσομεν, placed first to stress total obedience to the entire body of divine commands.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of ποιήσομεν (fronted before the verb)→ object specificationλόγος: 'word / saying'; here synonymous with ῥῆμα above (both render דָּבָר); 'all the words which the LORD has spoken' is the comprehensive object of the people's pledge to obey.
οὓςwhichAccusativerelative pronoun (accusative object of ἐλάλησεν, antecedent λόγους)→ participant referenceὅς: relative pronoun; the relative clause grounds the people's obedience in the divine speech-act — they pledge to do precisely 'the words which the LORD has spoken,' not their own interpretation.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause (divine speech-act)→ constative aorist (the completed divine utterance at Sinai)λαλέω: 'speak'; renders דִּבֶּר (Piel); the aorist refers to the completed Sinai revelation (chs. 20–23); the LORD's speaking is the objective ground of the covenant obligation.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the LORD is the authoritative speaker whose words the people now bind themselves to obey.
ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb of the people's response (first member of the ratification formula)→ volitive/predictive future (committed pledge of obedience)ποιέω: 'do / make / perform'; renders עָשָׂה; the first verb of the formula ποιήσομεν καὶ ἀκουσόμεθα, which renders the celebrated Hebrew נַעֲשֶׂה וְנִשְׁמָע — 'we will do and we will hear' — where the LXX preserves the arresting order in which doing precedes hearing, a pledge of obedience even before full understanding; the formula recurs verbatim at v. 7.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκουσόμεθαwe will hearFut Mid Indic 1 Pl · ἀκούωmain verb (second member of the ratification formula, coordinate with ποιήσομεν)→ volitive/predictive future (committed pledge to hear/obey)ἀκούω: 'hear / listen / obey'; renders שָׁמַע, whose semantic range includes 'hear' and 'obey'; the middle-deponent future ἀκουσόμεθα completes the formula; the LXX retains the Hebrew sequence 'we will do and we will hear,' a phrase prized in later Jewish exegesis as the pattern of obedient faith.
4
καὶ ἔγραψεν Μωυσῆς πάντα τὰ ῥήματα κυρίου ὀρθρίσας δὲ Μωυσῆς τὸ πρωὶ ᾠκοδόμησεν θυσιαστήριον ὑπὸ τὸ ὄρος καὶ δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ισραηλ
And Moses wrote all the words of the LORD; and rising early in the morning Moses built an altar at the foot of the mountain, and twelve stones for the twelve tribes of Israel.
v. 4 moves from spoken assent to written record and cultic preparation. Moses 'wrote all the words of the LORD' — producing the 'book of the covenant' that will be read in v. 7. The temporal participle ὀρθρίσας ('rising early') marks a new day for the sacrificial rite. The altar is built ὑπὸ τὸ ὄρος ('at the foot of the mountain') with twelve pillars (λίθους) representing the twelve tribes — a material embodiment of the whole covenant community gathered at the place of sacrifice.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγραψενwroteAor Act Indic 3 Sg · γράφωmain verb (Moses records the divine words)→ constative aorist (completed act of writing)γράφω: 'write'; renders כָּתַב; Moses' writing produces the τὸ βιβλίον τῆς διαθήκης ('book of the covenant') read at v. 7; the written form gives the covenant durable, documentary status, cf. Heb 9:19.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
πάνταallAccusativeattributive adjective (modifying ῥήματα: 'all the words')→ object specificationπᾶς: 'all'; the comprehensiveness echoes πάντα τὰ ῥήματα of v. 3 — what was spoken in full is now written in full.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἔγραψεν→ object specificationῥῆμα: 'word'; rendering דָּבָר; the written 'words of the LORD' constitute the textual covenant document.
κυρίουof the LORDGenitivegenitive of source (the words belonging to / from the LORD)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; the words written are 'of the LORD' — their divine authorship gives the written covenant its binding force.
ὀρθρίσαςrising earlyAor Act Ptcp Nom Sg Masc · ὀρθρίζωcircumstantial participle (temporal: 'having risen early')→ antecedent aorist participle (action prior to the main verb)ὀρθρίζω: 'rise early / do something at dawn'; renders הִשְׁכִּים; a frequent LXX verb for diligent early action, often in cultic or covenantal contexts; the dawn rising marks the solemn new day of the sacrificial rite.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject (resumed for the altar-building clause)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (resumed for the altar-building clause).
τὸtheAccusativearticle (with adverbial πρωί, accusative of time)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωὶmorning / earlyadverb of time (substantivized with τὸ: accusative of time, 'in the morning')→ clausal contributionπρωί: 'early / in the morning'; indeclinable adverb rendering בֹּקֶר; with the neuter article τὸ πρωί it functions as an accusative of time ('at the morning'), reinforcing ὀρθρίσας to underscore the dawn timing of the ceremony.
ᾠκοδόμησενbuiltAor Act Indic 3 Sg · οἰκοδομέωmain verb (Moses constructs the altar)→ constative aorist (completed act of construction)οἰκοδομέω: 'build / construct'; renders בָּנָה; the altar is the focal cultic installation for the blood-rite of vv. 6–8; built 'at the foot of the mountain,' it locates the covenant sacrifice in the shadow of the theophany.
θυσιαστήριονaltarAccusativedirect object of ᾠκοδόμησεν→ object specificationθυσιαστήριον: 'altar / place of sacrifice'; the LXX's characteristic term (formed from θυσιάζω) rendering מִזְבֵּחַ, reserved for legitimate Israelite altars (pagan altars are βωμοί); it is the surface on which half the covenant blood is dashed (v. 6).
ὑπὸunder / at the foot ofpreposition + accusative (position: 'at the foot of the mountain')→ spatial or relational framingὑπό + accusative: 'under / at the foot of'; renders תַּחַת; the altar's placement beneath the mountain situates the covenant sacrifice directly under the place of the theophany.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ὑπό→ object specificationὄρος: 'mountain'; renders הַר; the mountain (Sinai) is the chapter's spatial axis — the altar at its foot, the elders on its slopes, Moses in its cloud-wrapped summit.
καὶandcoordinate conjunction (second object of ᾠκοδόμησεν / set up)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώδεκαtwelveindeclinable cardinal numeral (modifying λίθους)→ clausal contributionδώδεκα: 'twelve'; indeclinable numeral rendering שְׁנֵים עָשָׂר; the twelve stones (set up as pillars) correspond to the twelve tribes, materially embodying the whole covenant people at the altar.
λίθουςstonesAccusativedirect object (coordinate with θυσιαστήριον: twelve pillars set up)→ object specificationλίθος: 'stone'; renders מַצֵּבָה ('pillar') here; the twelve standing stones are memorial pillars representing the tribes, a recognized covenant-witness motif (cf. Gen 31:45–52; Josh 4:3–9).
εἰςforpreposition + accusative (correspondence/purpose: 'for the twelve tribes')→ spatial or relational framingεἰς + accusative: here marking correspondence — the twelve stones answer to ('for / corresponding to') the twelve tribes.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δώδεκαtwelveindeclinable cardinal numeral (modifying φυλάς)→ clausal contributionδώδεκα: the repetition twelve stones / twelve tribes makes the symbolic correspondence explicit and emphatic.
φυλὰςtribesAccusativeaccusative object of εἰς→ object specificationφυλή: 'tribe / clan'; renders שֵׁבֶט / מַטֶּה; the twelve tribes constitute the structured totality of Israel, here represented at the covenant altar by the twelve stones.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun: 'tribes of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the covenant nation whose twelve tribes are gathered, in stone, at the foot of Sinai.
5
καὶ ἐξαπέστειλεν τοὺς νεανίσκους τῶν υἱῶν Ισραηλ καὶ ἀνήνεγκαν ὁλοκαυτώματα καὶ ἔθυσαν θυσίαν σωτηρίου τῷ θεῷ μοσχάρια
And he sent out the young men of the sons of Israel, and they offered up whole burnt offerings, and they sacrificed a sacrifice of deliverance to God — young calves.
v. 5 narrates the sacrifices that supply the covenant blood. Before a formal priesthood is instituted (chs. 28–29), Moses dispatches 'the young men of the sons of Israel' to act as offerers — a pre-Aaronic, lay administration of the rite. Two offering-types appear: ὁλοκαυτώματα ('whole burnt offerings') wholly consumed, and θυσίαν σωτηρίου ('a sacrifice of deliverance / peace offering'), the shared meal-offering whose blood and flesh bind the parties; the young calves (μοσχάρια) are named as the victims.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαπέστειλενsent outAor Act Indic 3 Sg · ἐξαποστέλλωmain verb (Moses commissions the young men)→ constative aorist (single act of dispatching)ἐξαποστέλλω: 'send out / dispatch'; renders שָׁלַח; the compound ἐξαπο- intensifies the sending; Moses commissions the young men to perform the sacrifices, an act of delegated cultic authority prior to the Aaronic priesthood.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεανίσκουςyoung menAccusativedirect object of ἐξαπέστειλεν→ object specificationνεανίσκος: 'young man / youth'; renders נַעַר; the choice of young men as offerers (rather than priests) reflects the pre-Sinaitic custom of firstborn or lay sacrifice; their vigor suits the labor of slaughtering and handling the sacrificial animals.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivepartitive/possessive genitive ('of the sons of Israel')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the people (rendering בְּנֵי יִשְׂרָאֵל); the young men are drawn from the covenant community itself.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel' = the covenant nation.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνήνεγκανthey offered upAor Act Indic 3 Pl · ἀναφέρωmain verb (the young men present the burnt offerings)→ constative aorist (completed cultic act)ἀναφέρω: 'bring up / offer up'; renders הֶעֱלָה (Hiphil of עָלָה); the technical sacrificial verb for 'sending up' an offering on the altar (the smoke ascending to God); the same root עלה underlies ὁλοκαύτωμα ('that which goes up wholly').
ὁλοκαυτώματαwhole burnt offeringsAccusativedirect object of ἀνήνεγκαν→ object specificationὁλοκαύτωμα: 'whole burnt offering'; the LXX coinage (ὅλος + καίω, 'wholly burnt') rendering עֹלָה; the victim is entirely consumed on the altar, signifying total self-offering and homage to God, with no portion returned to the offerer.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθυσανthey sacrificedAor Act Indic 3 Pl · θύωmain verb (with cognate object θυσίαν)→ constative aorist (completed sacrificial act)θύω: 'sacrifice / slaughter for offering'; renders זָבַח; here with its cognate noun θυσίαν, a figura etymologica ('sacrificed a sacrifice') reflecting the Hebrew זָבַח … זֶבַח; the peace-offering, unlike the holocaust, yields a shared meal.
θυσίανa sacrificeAccusativecognate accusative (direct object of ἔθυσαν)→ object specificationθυσία: 'sacrifice / offering'; renders זֶבַח; the cognate accusative with ἔθυσαν; qualified by σωτηρίου, it denotes the peace/communion offering (זֶבַח שְׁלָמִים) whose climax is the covenant meal of v. 11.
σωτηρίουof deliverance / peaceGenitivegenitive of quality (defining the type of θυσία)→ relational specificationσωτήριον: 'deliverance / salvation / well-being'; the LXX's standard rendering of שְׁלָמִים ('peace/fellowship offerings'), construing the root שׁלם through the lens of σωτηρία; θυσία σωτηρίου is the communion sacrifice that establishes and celebrates covenant fellowship between God and people.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷto GodDativedative of recipient (the one to whom the sacrifice is offered)→ sphere or referenceθεός (dat. θεῷ): the recipient of the offerings; the sacrifices are directed to God, sealing the covenant relationship from the human side.
μοσχάριαyoung calvesAccusativeaccusative in apposition (specifying the sacrificial victims)→ object specificationμοσχάριον: 'young calf / bullock' (diminutive of μόσχος); renders פָּרִים / עֲגָלִים; the calves are the victims of both offering-types named; the noun stands in apposition, specifying what was offered up and sacrificed.
6
λαβὼν δὲ Μωυσῆς τὸ ἥμισυ τοῦ αἵματος ἐνέχεεν εἰς κρατῆρας τὸ δὲ ἥμισυ τοῦ αἵματος προσέχεεν πρὸς τὸ θυσιαστήριον
And Moses, taking half of the blood, poured it into bowls, and the other half of the blood he poured against the altar.
v. 6 begins the central blood-rite with the attendant-circumstance participle λαβών ('taking'). The blood is divided into two equal halves (τὸ ἥμισυ … τὸ δὲ ἥμισυ): one poured into bowls (κρατῆρας) reserved for the people (v. 8), the other dashed against the altar (πρὸς τὸ θυσιαστήριον) representing God. The bipartite division enacts the two-sidedness of the covenant — one and the same blood binds God (the altar) and people.
Word-by-word analysis· 19 words
λαβὼνtakingAor Act Ptcp Nom Sg Masc · λαμβάνωcircumstantial participle of attendant circumstance (introducing the action of the main verb)→ antecedent/coincident aorist participle (the taking that accompanies the pouring)λαμβάνω: 'take / receive'; renders לָקַח; the aorist participle λαβών (here and again in vv. 7, 8) is a recurring narrative device of the chapter, attaching the manual act of 'taking' to each successive ritual gesture — the blood, the book, the blood again.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τὸtheAccusativearticle (with ἥμισυ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥμισυhalfAccusativesubstantivized adjective (object of λαβών: 'the half')→ object specificationἥμισυς: 'half'; the neuter τὸ ἥμισυ used substantivally with partitive genitive (τοῦ αἵματος); the division of the blood into halves is the structural pivot of the rite — half for God, half for the people.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἵματοςbloodGenitivepartitive genitive (with ἥμισυ: 'half of the blood')→ relational specificationαἷμα: 'blood'; renders דָּם; the sacrificial blood is the covenant's binding medium (cf. Lev 17:11, 'the life of the flesh is in the blood'); it becomes 'the blood of the covenant' at v. 8 and the lexical source of the New Testament's eucharistic formula.
ἐνέχεενpoured inAor Act Indic 3 Sg · ἐγχέωmain verb (Moses pours the first half into bowls)→ constative aorist (completed act of pouring)ἐγχέω: 'pour in'; the compound ἐν- ('into') governs εἰς κρατῆρας; this half is collected and held for sprinkling on the people in v. 8.
εἰςintopreposition + accusative (direction: into the bowls)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction: into the bowls).
κρατῆραςbowls / mixing-vesselsAccusativeaccusative object of εἰς→ object specificationκρατήρ: 'mixing-bowl / large basin'; renders אַגָּנֹת ('basins'); the vessels hold the people's half of the blood; the term (cf. the κρατήρ of Greek banqueting) gives the rite a vivid, concrete materiality.
τὸtheAccusativearticle (with the second ἥμισυ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbut / andmild adversative (post-positive, marking the second half)→ discourse linkage or contrastδέ: here distinguishing the second half (for the altar) from the first (for the bowls); the μέν-less δέ marks the antithetical balance of the two halves.
ἥμισυhalfAccusativesubstantivized adjective (object of προσέχεεν: 'the other half')→ object specificationἥμισυς: the second occurrence completes the bipartite division; this half goes to the altar, representing God's side of the covenant.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἵματοςbloodGenitivepartitive genitive (with the second ἥμισυ)→ relational specificationαἷμα: the same blood, now in its second portion, applied to the altar; the unity of the blood across the two applications is theologically crucial — it is one covenant binding both parties.
προσέχεενpoured againstAor Act Indic 3 Sg · προσχέωmain verb (Moses dashes the second half on the altar)→ constative aorist (completed act of pouring)προσχέω: 'pour against / dash upon'; the compound προσ- ('toward, against') governs πρὸς τὸ θυσιαστήριον; the deliberate contrast with ἐνέχεεν ('poured in') distinguishes the altar-application from the bowl-collection; cf. the parallel sprinkling-language of Lev 1:5; 17:6.
πρὸςagainst / towardpreposition + accusative (direction: against the altar)→ spatial or relational framingπρὸς: meaning 'against'; here it marks the relation signaled by preposition + accusative (direction: against the altar).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριονaltarAccusativeaccusative object of πρός→ object specificationθυσιαστήριον: the altar (built in v. 4) stands for God in the covenant transaction; the blood dashed against it consecrates the divine party to the covenant, paralleling the sprinkling of the people in v. 8.
7
καὶ λαβὼν τὸ βιβλίον τῆς διαθήκης ἀνέγνω εἰς τὰ ὦτα τοῦ λαοῦ καὶ εἶπαν πάντα ὅσα ἐλάλησεν κύριος ποιήσομεν καὶ ἀκουσόμεθα
And taking the book of the covenant, he read it in the ears of the people, and they said, 'All that the LORD has spoken we will do and we will hear.'
v. 7 stages the second, climactic ratification, now sealed by the written word. Moses takes 'the book of the covenant' (τὸ βιβλίον τῆς διαθήκης — the document written in v. 4, named again at Heb 9:19) and reads it 'in the ears of the people,' who repeat the formula ποιήσομεν καὶ ἀκουσόμεθα (cf. v. 3). The renewal of the pledge after the public reading binds the people to the written, not merely spoken, covenant — and immediately precedes the blood-application of v. 8.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβὼνtakingAor Act Ptcp Nom Sg Masc · λαμβάνωcircumstantial participle of attendant circumstance (subject Moses understood)→ antecedent aorist participle (the taking that precedes the reading)λαμβάνω: 'take'; the second λαβών of the rite (cf. v. 6), now taking the written document rather than the blood; the participial chain binds the reading of the book into the unfolding ceremony.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
βιβλίονbook / scrollAccusativedirect object of λαβών→ object specificationβιβλίον: 'book / scroll / document'; renders סֵפֶר; τὸ βιβλίον τῆς διαθήκης ('the book of the covenant') is the written record produced by Moses in v. 4; the phrase is taken up at Heb 9:19 (τὸ βιβλίον … τοῦ νόμου) in its account of the inauguration of the first covenant with blood.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηςof the covenantGenitivegenitive of content/relationship (with βιβλίον: 'book of the covenant')→ relational specificationδιαθήκη: 'covenant / testament / disposition'; the LXX's standard rendering of בְּרִית; the translators chose διαθήκη (a unilateral disposition or testament) over συνθήκη (a bilateral pact), highlighting the covenant as God's sovereign initiative; the term is foundational for the New Testament's 'new διαθήκη' (Jer 38:31 LXX; Luke 22:20; Heb 8–9).
ἀνέγνωread aloudAor Act Indic 3 Sg · ἀναγινώσκωmain verb (Moses reads the book to the people)→ constative aorist (completed act of public reading)ἀναγινώσκω: 'read / read aloud'; renders קָרָא; in antiquity reading was characteristically aloud; the public reading 'in the ears of the people' makes the written covenant audibly known to all, the basis for their informed renewal of consent.
εἰςintopreposition + accusative (idiomatic: 'into the ears')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (idiomatic: 'into the ears').
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὦταearsAccusativeaccusative object of εἰς (idiomatic: 'in the ears of')→ object specificationοὖς (pl. ὦτα): 'ear'; the idiom ἀναγινώσκω εἰς τὰ ὦτα renders the Hebraism קָרָא בְּאָזְנֵי ('read in the ears of'), denoting direct, public oral proclamation to the assembled people.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (possessor of the ears: 'the ears of the people')→ relational specificationλαός: the covenant community as audience of the public reading; their hearing of the written covenant makes their renewed assent fully informed and binding.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (the people's renewed response)→ constative aorist (single corporate reply)λέγω (aor. εἶπαν): the Koine/LXX alpha-aorist form (for classical εἶπον); the third-plural marks the whole people as speakers; their renewed pledge after the reading seals the written covenant.
πάνταall thingsAccusativesubstantival adjective (object of ποιήσομεν: 'all that ...')→ object specificationπᾶς: 'all / everything'; πάντα ὅσα ('all, as much as') is the comprehensive object of the people's pledge — they bind themselves to the entirety of what the LORD has spoken.
ὅσαas much as / whateverAccusativerelative pronoun (correlative with πάντα: 'all that')→ participant referenceὅσος: 'as much/many as'; the correlative πάντα ὅσα ('all whatsoever') renders Hebrew כֹּל אֲשֶׁר; it stresses the unconditional and total scope of the people's obedience-pledge.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause (divine speech-act)→ constative aorist (the completed Sinai revelation)λαλέω: 'speak'; renders דִּבֶּר; the aorist refers to the now-completed and written revelation; the people pledge obedience precisely to what 'the LORD has spoken,' the content of the book just read.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the divine author of the covenant words the people now affirm a second time.
ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb (first member of the repeated ratification formula)→ volitive/predictive future (committed pledge of obedience)ποιέω: the verbatim repetition of the formula of v. 3 (ποιήσομεν καὶ ἀκουσόμεθα = נַעֲשֶׂה וְנִשְׁמָע); its recurrence after the written reading frames the whole ceremony with the people's twofold pledge of obedience — doing named before hearing.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκουσόμεθαwe will hearFut Mid Indic 1 Pl · ἀκούωmain verb (second member of the ratification formula)→ volitive/predictive future (committed pledge to hear/obey)ἀκούω: 'hear / obey'; renders שָׁמַע; the second, sealing utterance of the formula; the people's reiterated 'we will do and we will hear' immediately precedes Moses' application of the covenant blood (v. 8).
8
λαβὼν δὲ Μωυσῆς τὸ αἷμα κατεσκέδασεν τοῦ λαοῦ καὶ εἶπεν ἰδοὺ τὸ αἷμα τῆς διαθήκης ἧς διέθετο κύριος πρὸς ὑμᾶς περὶ πάντων τῶν λόγων τούτων
And Moses, taking the blood, sprinkled it on the people and said, 'Behold the blood of the covenant which the LORD made with you concerning all these words.'
v. 8 is the chapter's headline crux and the climax of the covenant rite. Moses takes the people's half of the blood (from the bowls, v. 6) and sprinkles it on them, declaring ἰδοὺ τὸ αἷμα τῆς διαθήκης ἧς διέθετο κύριος πρὸς ὑμᾶς ('behold the blood of the covenant which the LORD made with you'). The declaration is quoted at Heb 9:20 (τοῦτο τὸ αἷμα τῆς διαθήκης) and echoed in the words of institution at the Last Supper (τὸ αἷμά μου τῆς διαθήκης, Matt 26:28; Mark 14:24; cf. Luke 22:20; 1 Cor 11:25). The blood — one and the same applied to altar and people — seals the mutual covenant 'concerning all these words.'
Word-by-word analysis· 25 words
λαβὼνtakingAor Act Ptcp Nom Sg Masc · λαμβάνωcircumstantial participle of attendant circumstance→ antecedent aorist participle (the taking that accompanies the sprinkling)λαμβάνω: 'take'; the third λαβών of the rite (cf. vv. 6, 7); here Moses takes the people's half of the blood reserved in the bowls; the participial chain (blood / book / blood) gives the ceremony its rhythmic, deliberate cadence.
δὲandnarrative continuative (post-positive)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἷμαbloodAccusativedirect object of λαβών→ object specificationαἷμα: 'blood'; the people's half (v. 6); its application to the people parallels the altar-application, so that one blood binds both covenant parties; this αἷμα is the referent of the climactic declaration that follows.
κατεσκέδασενsprinkled / dashedAor Act Indic 3 Sg · κατασκεδάννυμιmain verb (Moses applies the blood to the people)→ constative aorist (completed act of sprinkling)κατασκεδάννυμι: 'pour/scatter down upon, sprinkle'; renders זָרַק ('dash, sprinkle'); the compound κατα- conveys the downward casting of the blood over the people; the act incorporates the people into the covenant on the same terms as the altar (God's side), making them a blood-bound party; the verb and its object underlie Heb 9:19's account of Moses sprinkling the people.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive object of κατεσκέδασεν (the surface sprinkled: 'upon the people')→ relational specificationλαός (gen. λαοῦ): the genitive complements κατασκεδάννυμι ('sprinkle upon'); the people, having twice pledged obedience, are now bodily marked with the covenant blood — sealed into the διαθήκη.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introduces the covenant declaration)→ constative aorist (single declarative speech-act)λέγω: Moses pronounces the interpretive word over the blood-rite; the declaration that follows gives the gesture its covenantal meaning.
ἰδοὺbeholdpresentative particle (deictic: 'behold')→ discourse linkage or contrastἰδού: 'behold / see'; renders הִנֵּה; the demonstrative particle (frozen aorist imperative of εἶδον) points dramatically to the blood at the moment of its application — 'behold the blood' — giving the declaration its solemn, presentative force; the very word recurs in the eucharistic context.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἷμαbloodNominativenominative of presentation (subject of the presentative clause: 'the blood ...')→ participant prominenceαἷμα: the headline phrase τὸ αἷμα τῆς διαθήκης ('the blood of the covenant') is quoted at Heb 9:20 and stands behind the words of institution (τὸ αἷμά μου τῆς διαθήκης, Matt 26:28; Mark 14:24); the LXX wording here is the direct textual source of the New Testament's covenant-blood theology.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηςof the covenantGenitivegenitive (defining the blood: 'the blood of the covenant')→ relational specificationδιαθήκη: rendering בְּרִית; the genitive τῆς διαθήκης identifies the blood as the ratifying medium of the covenant; the New Testament transposes the phrase to the 'new covenant' in Christ's blood (Luke 22:20; 1 Cor 11:25; Heb 9–10).
ἧςwhichGenitiverelative pronoun (genitive by attraction, antecedent διαθήκης; object of διέθετο)→ relational specificationὅς: the relative pronoun is genitive ἧς by attraction to its antecedent διαθήκης (the expected accusative ἥν assimilated to the case of the antecedent), a common LXX/Koine construction; with the cognate verb διέθετο it forms a figura etymologica ('the covenant which he covenanted').
διέθετοmade / covenantedAor Mid Indic 3 Sg · διατίθημιverb of the relative clause (the LORD as covenant-maker)→ constative aorist (the decisive covenant-making act)διατίθημι (mid. διέθετο): 'arrange / dispose / make (a covenant/testament)'; the middle διέθετο with διαθήκην is the LXX's standard idiom for כָּרַת בְּרִית ('cut a covenant'), forming a cognate construction with διαθήκης; the middle voice underscores that the LORD himself, as sovereign disposer, establishes the covenant — the same verb the New Testament uses of God's testamentary disposition (cf. Heb 8:10; 9:16–17, where διαθήκη/διατίθημι are read as 'testament').
κύριοςLORDNominativesubject of διέθετο (the divine covenant-maker)→ participant prominenceκύριος: rendering of the Tetragrammaton; the LORD is the sovereign agent of the covenant — διέθετο κύριος ('the LORD made/disposed') marks the covenant as God's gracious initiative, not a negotiated parity-treaty.
πρὸςwithpreposition + accusative (the covenant partner: 'with you')→ spatial or relational framingπρός + accusative: 'with / toward'; renders the עִם / אֵת of covenant-making formulae; the covenant is made 'with you' (the people), now blood-bound to the LORD.
ὑμᾶςyouAccusativeaccusative object of πρός (the covenant partner, 2nd person plural)→ participant referenceσύ (acc. pl. ὑμᾶς): the people are directly addressed as the covenant party; the same second-person 'you' is taken up in the eucharistic 'poured out for you / for many' (Luke 22:20; Mark 14:24).
περὶconcerningpreposition + genitive (basis/reference: 'concerning all these words')→ spatial or relational framingπερί + genitive: 'concerning / on the basis of'; the covenant is ratified 'concerning all these words' — the blood-rite binds the people specifically to the content of the law just spoken, written, and read (vv. 3–7).
πάντωνallGenitiveattributive adjective (modifying λόγων: 'all the words')→ relational specificationπᾶς: 'all'; the comprehensiveness binds the covenant to the totality of the divine words — nothing in the law is excluded from the blood-sealed obligation.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive object of περί→ relational specificationλόγος: 'word'; rendering דָּבָר; 'all these words' are the covenant stipulations (chs. 20–23) the people pledged to obey; the blood seals the covenant precisely upon them.
τούτωνtheseGenitivedemonstrative adjective (modifying λόγων: 'these words')→ relational specificationοὗτος: 'this'; the demonstrative τούτων points back to the words just recounted, written, and read; the deictic closes the covenant declaration by anchoring it in the concrete, now-ratified law.
9
καὶ ἀνέβη Μωυσῆς καὶ Ααρων καὶ Ναδαβ καὶ Αβιουδ καὶ ἑβδομήκοντα τῆς γερουσίας Ισραηλ
And Moses went up, and Aaron and Nadab and Abihu and seventy of the council of elders of Israel.
v. 9 narrates the fulfillment of the summons of v. 1: the named company ascends. The roster repeats v. 1 verbatim (Moses, Aaron, Nadab, Abihu, the seventy), but the seventy are now called τῆς γερουσίας ('of the council of elders') rather than τῶν πρεσβυτέρων — a near-synonym (γερουσία = the senate/council of elders) that gives the body institutional weight. The singular verb ἀνέβη heads the compound subject (a common Greek idiom).
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (singular heading a compound subject)→ constative aorist (completed act of ascent)ἀναβαίνω: 'go up / ascend'; the chapter's leitmotif verb (cf. vv. 1, 12, 13, 15, 18); the singular ἀνέβη governs the compound subject Moses-and-the-rest, a regular Greek construction where the verb agrees with the nearest/leading subject; the ascent fulfills the divine summons of v. 1.
ΜωυσῆςMosesNominativesubject (first of the compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (first of the compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaroncoordinate subject (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; Aaron ascends with the company but, per v. 2, does not draw near as Moses does.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΝαδαβNadabcoordinate subject (indeclinable proper noun)→ participant identificationΝαδαβ: indeclinable; Aaron's firstborn (cf. v. 1).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιουδAbihucoordinate subject (indeclinable proper noun)→ participant identificationΑβιουδ: indeclinable; Aaron's second son (cf. v. 1).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑβδομήκονταseventyindeclinable cardinal numeral (coordinate subject: 'seventy of the council')→ measure or countἑβδομήκοντα: 'seventy'; indeclinable numeral; the representative elders of v. 1, now ascending to witness the vision of vv. 10–11.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γερουσίαςcouncil of eldersGenitivepartitive genitive (with ἑβδομήκοντα: 'seventy of the council')→ relational specificationγερουσία: 'council of elders / senate'; renders זְקֵנִים here (the same body called τῶν πρεσβυτέρων in v. 1); the term (cf. the Spartan γερουσία) lends institutional, deliberative weight to Israel's eldership; it recurs as the LXX's standard word for the elders' council (Exod 3:16, 18; 12:21).
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; the council belongs to Israel — it represents the whole covenant nation in the ascent and vision.
10
καὶ εἶδον τὸν τόπον οὗ εἱστήκει ἐκεῖ ὁ θεὸς τοῦ Ισραηλ καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι
And they saw the place where the God of Israel stood; and the things under his feet were like a work of sapphire brick, and like the appearance of the firmament of heaven in its purity.
v. 10 is the LXX's reverentially softened vision-report. Where the Hebrew reads 'they saw the God of Israel' (וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל), the Greek interposes τὸν τόπον ('the place'): εἶδον τὸν τόπον οὗ εἱστήκει … ὁ θεὸς τοῦ Ισραηλ ('they saw the place where the God of Israel stood'). The object of sight becomes the place of God's standing, not God himself — a translational mitigation of the boldness of a direct divine vision. Beneath his feet appears the luminous sapphire pavement, 'like the appearance of the firmament of heaven in its purity.'
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδονthey sawAor Act Indic 3 Pl · ὁράωmain verb (the elders' vision)→ constative aorist (the completed act of seeing)ὁράω (aor. εἶδον): 'see / behold'; renders רָאָה; the verb of theophanic vision; crucially, its object in the LXX is τὸν τόπον ('the place'), not τὸν θεόν — the reverential reshaping that distances the elders' sight from a direct vision of God himself.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativedirect object of εἶδον (the reverential object of the vision)→ object specificationτόπος: 'place / spot'; the interposition of τὸν τόπον is the chapter's signature reverential softening — the Hebrew 'they saw the God of Israel' becomes 'they saw the place where the God of Israel stood,' shifting the object of sight from God to the locus of his standing (cf. the same instinct in the targumic renderings).
οὗwhererelative adverb of place (introducing the relative clause)→ participant referenceοὗ: 'where'; the relative adverb of place (genitive of ὅς used adverbially); it specifies τὸν τόπον as the spot of the divine standing, reinforced by the pleonastic ἐκεῖ ('there').
εἱστήκειstood / was standingPlpf Act Indic 3 Sg · ἵστημιverb of the relative clause (the place of God's standing)→ stative pluperfect (a settled state of standing, with imperfect/past sense)ἵστημι (plpf. εἱστήκει): the pluperfect of ἵστημι functions as a past of the perfect 'has taken a stand / is standing,' i.e. 'was standing'; the stative force depicts God as having taken his stand in the place the elders behold; the reverential construction lets them see the standing-place rather than the standing One.
ἐκεῖthereadverb of place (pleonastic resumption of οὗ, a Hebraism)→ adverbial qualificationἐκεῖ: 'there'; the resumptive ἐκεῖ after the relative οὗ ('where … there') is a Hebraism rendering the Hebrew resumptive adverb שָׁם, redundant in Greek but standard in translation-Greek relative clauses.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of εἱστήκει→ participant prominenceθεός: 'God'; the phrase ὁ θεὸς τοῦ Ισραηλ ('the God of Israel') renders אֱלֹהֵי יִשְׂרָאֵל; in the LXX construction God is the subject of εἱστήκει ('stood'), not the direct object of εἶδον — the syntax itself enacts the reverential distancing.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ισραηλof Israelgenitive of relationship (indeclinable: 'the God of Israel')→ participant identificationΙσραηλ: indeclinable; the covenant title 'the God of Israel' identifies the one beheld as the patron-deity of the nation now bound to him by blood.
καὶandcoordinate conjunction (introducing the pavement-description)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰthe thingsNominativesubstantival article (subject of an implied 'were': 'the things under his feet')→ noun-phrase markingὁ/τό: the neuter plural article τά substantivizes the following prepositional phrase ('the things under his feet') as the subject of the description; the copula is unexpressed (nominal clause).
ὑπὸunderpreposition + accusative (position: 'under his feet')→ spatial or relational framingὑπό + accusative: 'under / beneath'; the attention shifts downward — the elders behold not God's form but the luminous pavement beneath his feet, a further reverential indirection.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόδαςfeetAccusativeaccusative object of ὑπό→ object specificationπούς (acc. pl. πόδας): 'foot'; renders רַגְלַיִם; 'the things under his feet' (the sapphire pavement) is the only part of the theophany described — even the divine 'feet' are mentioned only to locate the pavement beneath them.
αὐτοῦhisGenitivegenitive of possession (God's feet)→ relational specificationαὐτός (gen. αὐτοῦ): 'his'; refers to ὁ θεός; the anthropomorphic 'his feet' is retained but immediately subordinated to the description of the pavement.
ὡσεὶlike / as it werecomparative particle (introducing the first simile)→ discourse linkage or contrastὡσεί: 'as / like / as it were'; renders כְּ; the comparative particle marks the visionary description as analogical and approximate — the pavement is not sapphire but 'like a work of sapphire brick'; such 'like'-language is typical of theophanic and apocalyptic vision-reports (cf. Ezek 1:26, where the throne is 'like sapphire').
ἔργονworkNominativepredicate nominative (object of comparison after ὡσεί)→ participant prominenceἔργον: 'work / fabrication / handiwork'; ἔργον πλίνθου σαπφείρου ('a work of sapphire brick') renders מַעֲשֵׂה לִבְנַת הַסַּפִּיר; the pavement is a wrought construction, like a tessellated brickwork of lapis lazuli.
πλίνθουof brick / tileGenitivegenitive of material (with ἔργον: 'work of brick')→ relational specificationπλίνθος: 'brick / tile / paving-block'; renders לְבֵנָה; the same word used for the Israelites' slave-labor bricks (Exod 1:14; 5:7) — here transfigured into a heavenly sapphire pavement, a striking reversal from mud-brick bondage to celestial splendor.
σαπφείρουof sapphire / lapis lazuliGenitivegenitive of material (qualifying πλίνθου: 'sapphire brick')→ relational specificationσάπφειρος: 'sapphire / lapis lazuli'; renders סַפִּיר; the deep blue stone, prized in the ancient Near East and associated with the heavenly throne (Ezek 1:26; 10:1); its blue evokes the firmament, prompting the second simile.
καὶandcoordinate conjunction (joining the second simile)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὥσπερlike / just ascomparative particle (introducing the second simile)→ discourse linkage or contrastὥσπερ: 'just as / like'; a stronger comparative than ὡσεί; introduces the second analogy — the pavement's clarity is 'like the appearance of the firmament of heaven.'
εἶδοςappearance / formNominativepredicate nominative (object of comparison after ὥσπερ)→ participant prominenceεἶδος: 'appearance / visible form / aspect'; renders עֶצֶם ('very substance') or כְּעֶצֶם הַשָּׁמַיִם; εἶδος recurs at v. 17 (τὸ εἶδος τῆς δόξης) for the appearance of the glory — a keyword of the chapter's visual theology.
στερεώματοςof the firmamentGenitivegenitive (with εἶδος: 'the appearance of the firmament')→ relational specificationστερέωμα: 'firmament / solid expanse'; the LXX coinage (from στερεός, 'solid') rendering רָקִיעַ; the same word as the vault created in Gen 1:6–8; the comparison likens the sapphire pavement's clarity to the blue solidity of the sky itself.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦof heavenGenitivegenitive (with στερεώματος: 'the firmament of heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; 'the firmament of heaven' supplies the standard of comparison for the pavement's pure, translucent blue.
τῇtheDativearticle (with καθαριότητι)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαριότητιin purity / clearnessDativedative of respect (specifying the point of comparison: 'in its clearness')→ sphere or referenceκαθαριότης: 'purity / clearness / cleanness'; the dative of respect τῇ καθαριότητι ('in respect of clearness') specifies that the likeness to the firmament lies in the pavement's crystalline transparency; the abstract noun (from καθαρός) underscores the luminous, unclouded brilliance of the vision (cf. Rev 21:18, 21).
11
καὶ τῶν ἐπιλέκτων τοῦ Ισραηλ οὐ διεφώνησεν οὐδὲ εἷς καὶ ὤφθησαν ἐν τῷ τόπῳ τοῦ θεοῦ καὶ ἔφαγον καὶ ἔπιον
And of the chosen ones of Israel not even one was missing; and they were seen in the place of God, and they ate and drank.
v. 11 records the astonishing outcome: of the chosen ones not even one perished or was missing (οὐ διεφώνησεν οὐδὲ εἷς) — they beheld the place of God and survived. Where the Hebrew says God 'did not stretch out his hand' against the nobles, the LXX renders the preservation positively ('not one was missing'). The verse closes with the covenant meal — ἔφαγον καὶ ἔπιον ('they ate and drank') — the consummation of the peace-offering (v. 5) in fellowship before God, a table-communion echoed in the New Testament covenant meal.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιλέκτωνchosen ones / select onesGenitivepartitive genitive (with οὐδὲ εἷς: 'of the chosen ones ... not one')→ relational specificationἐπίλεκτος: 'picked out / select / chosen'; renders אֲצִילִים ('nobles / chief men'); the substantivized adjective designates the elite company on the mountain (the elders and leaders); the partitive genitive sets up the emphatic 'not even one' of them perished.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
Ισραηλof Israelgenitive of relationship (indeclinable: 'the chosen ones of Israel')→ participant identificationΙσραηλ: indeclinable; the chosen ones belong to Israel — its representative leadership preserved in the divine presence.
οὐnotnegation (with διεφώνησεν)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (with διεφώνησεν).
διεφώνησενwas missing / perishedAor Act Indic 3 Sg · διαφωνέωmain verb (with οὐδὲ εἷς: 'not even one was missing')→ constative aorist (negated outcome: none perished)διαφωνέω: lit. 'be discordant'; in the LXX idiomatically 'be missing / fail / perish' (a Septuagintal sense not found in classical Greek), rendering Hebrew expressions of loss; 'not even one was missing' means none of the company was struck down for beholding the divine place — a marvel of preservation in the holy presence (cf. the danger of seeing God, Exod 33:20; Judg 13:22).
οὐδὲnot evenintensive negative conjunction (with εἷς)→ discourse linkage or contrastοὐδέ: 'not even / nor'; with εἷς it forms the emphatic 'not even one'; the double negation (οὐ … οὐδὲ εἷς), a Hebraizing redundancy, intensifies the totality of the preservation.
εἷςoneNominativesubject of διεφώνησεν (emphatic: 'not even one')→ measure or countεἷς: 'one'; the emphatic οὐδὲ εἷς ('not so much as one') stresses that the entire elite company survived the theophany unharmed.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθησανthey were seen / appearedAor Pass Indic 3 Pl · ὁράωmain verb (the company in the divine presence)→ constative aorist passive (they were seen / made an appearance)ὁράω (aor. pass. ὤφθησαν): 'be seen / appear'; the passive of the same verb whose active (εἶδον) opened v. 10 — a deliberate inversion: those who 'saw' the place of God are themselves now 'seen' there; ὤφθη is the LXX's standard verb for theophanic appearing (Gen 12:7; Exod 3:2), here transferred to the elders who appear in God's place and live.
ἐνinpreposition + dative (locative: 'in the place')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in the place').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπῳplaceDativedative of place (locative: 'in the place of God')→ sphere or referenceτόπος (dat. τόπῳ): 'place'; ἐν τῷ τόπῳ τοῦ θεοῦ ('in the place of God') resumes τὸν τόπον of v. 10 — the company appears in the very place where God stood; the repetition of τόπος sustains the reverential framing of the whole vision.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive (with τόπῳ: 'the place of God')→ relational specificationθεός (gen. θεοῦ): the place is God's — the consecrated locus of the theophany; that mortals appear there and eat and drink unscathed is the verse's marvel.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (the covenant meal)→ constative aorist (the completed act of eating)ἐσθίω (aor. ἔφαγον): 'eat'; renders אָכַל; the eating consummates the peace-offering of v. 5 (θυσία σωτηρίου), whose flesh was shared in a fellowship meal; eating 'in the place of God' enacts covenant communion — table-fellowship with the divine host (cf. Gen 31:54; Deut 12:7).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπιονthey drankAor Act Indic 3 Pl · πίνωmain verb (the covenant meal, coordinate with ἔφαγον)→ constative aorist (the completed act of drinking)πίνω (aor. ἔπιον): 'drink'; renders שָׁתָה; the pair ἔφαγον καὶ ἔπιον ('they ate and drank') is the formulaic LXX expression for a shared meal; here it crowns the covenant ceremony with communion in the divine presence — the Old Testament antecedent of the covenant table later transformed in the Lord's Supper.
12
καὶ εἶπεν κύριος πρὸς Μωυσῆν ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ ἴσθι ἐκεῖ καὶ δώσω σοι τὰ πυξία τὰ λίθινα τὸν νόμον καὶ τὰς ἐντολάς ἃς ἔγραψα νομοθετῆσαι αὐτοῖς
And the LORD said to Moses, 'Come up to me on the mountain and be there, and I will give you the stone tablets, the law and the commandments which I have written to give them as law.'
v. 12 opens the chapter's final movement with a fresh divine speech (εἶπεν κύριος πρὸς Μωυσῆν). The LORD calls Moses higher still — ἀνάβηθι πρός με ('come up to me') — to receive τὰ πυξία τὰ λίθινα ('the stone tablets'), glossed as τὸν νόμον καὶ τὰς ἐντολάς ('the law and the commandments'). The relative clause ἃς ἔγραψα ('which I have written') makes God himself the writer of the tablets (cf. 31:18; 32:16), and the infinitive νομοθετῆσαι ('to give as law') states the purpose: to legislate for the people.
Word-by-word analysis· 30 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single speech-act)λέγω: the formula εἶπεν κύριος πρὸς Μωυσῆν introduces the divine summons; the speech opens the final ascent that will occupy Moses for forty days (v. 18).
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton; the LORD himself, not an intermediary, summons Moses and promises the tablets he has written.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (addressee of the speech)→ object specificationΜωυσῆς (acc. Μωυσῆν): the addressee of the divine summons; only Moses is called to this highest ascent, consistent with his unique access (v. 2).
ἀνάβηθιcome upAor Act Impv 2 Sg · ἀναβαίνωmain verb of direct speech (divine command)→ ingressive aorist imperative (decisive command to ascend)ἀναβαίνω: 'go up / ascend'; the chapter's leitmotif verb returns (cf. v. 1) to inaugurate the climactic ascent; now the goal is explicit — πρός με ('to me'), into the very presence of God in the cloud.
πρόςtopreposition + accusative (goal of ascent: 'to me')→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent: 'to me').
μεmeAccusativeaccusative object of πρός (the LORD himself as goal)→ participant referenceἐγώ (acc. με): the LORD speaks in the first person — 'come up to me' — making the ascent a movement into the divine presence itself; the personal πρός με heightens the intimacy of Moses' unique access.
εἰςonto / intopreposition + accusative (direction: onto the mountain)→ spatial or relational framingεἰς: meaning 'onto'; here it marks the relation signaled by preposition + accusative (direction: onto the mountain).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; Sinai (named in v. 16), the place of the tablets' giving.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἴσθιbePres Act Impv 2 Sg · εἰμίmain verb of direct speech (command to remain)→ durative present imperative (remain / stay there)εἰμί (impv. ἴσθι): 'be'; the present imperative ἴσθι ἐκεῖ ('be there / remain there') commands Moses to abide on the mountain — anticipating the forty-day sojourn of v. 18; the durative aspect fits an extended stay rather than a momentary visit.
ἐκεῖthereadverb of place (with ἴσθι: 'be there')→ adverbial qualificationἐκεῖ: 'there'; specifies the mountain as the place of Moses' prolonged abiding in the divine presence.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (divine promise of the tablets)→ predictive future (promise of the gift)δίδωμι: 'give'; renders נָתַן; the first-person δώσω makes the giving of the tablets a direct divine bestowal; the law is a gift from God, not a human achievement.
σοιto youDativeindirect object (recipient of the tablets)→ participant reference or interestσύ (dat. σοι): Moses is the recipient of the tablets, the mediator who will convey God's law to the people.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυξίαtabletsAccusativedirect object of δώσω→ object specificationπυξίον: 'writing-tablet' (originally a tablet of boxwood, πύξος); renders לֻחֹת ('tablets'); qualified by λίθινα ('of stone'), it denotes the two stone tablets of the testimony (cf. 31:18; 34:1); the term evokes the ordinary writing-tablet, now made of enduring stone for the divine law.
τὰtheAccusativearticle (attributive with λίθινα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
λίθιναstone / of stoneAccusativeattributive adjective (modifying πυξία: 'the stone tablets')→ object specificationλίθινος: 'made of stone'; renders אֶבֶן; the stone material signifies the law's permanence and durability; the tablets of stone become the great symbol of the Sinai covenant (and, by contrast, of the new covenant written on hearts, Jer 38:33 LXX; 2 Cor 3:3).
τὸνtheAccusativearticle (with νόμον, in apposition to πυξία)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμονlawAccusativeaccusative in apposition to πυξία (defining their content: 'the law')→ object specificationνόμος: 'law / instruction'; renders תּוֹרָה; in apposition to the tablets, identifying their written content; the LXX's νόμος is the term that governs the New Testament's whole discussion of 'the law' (ὁ νόμος), here grounded in the stone tablets of Sinai.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐντολάςcommandmentsAccusativeaccusative in apposition (coordinate with νόμον: 'and the commandments')→ object specificationἐντολή: 'commandment / precept'; renders מִצְוָה; 'the law and the commandments' together name the full content written on the tablets; the pair anticipates the New Testament's 'commandments' language (Matt 22:36–40; John 14:15).
ἃςwhichAccusativerelative pronoun (accusative object of ἔγραψα, antecedent ἐντολάς/νόμον)→ participant referenceὅς: relative pronoun; the relative clause makes God the writer of the law — 'which I have written' — establishing the divine authorship of the tablets (cf. 31:18, 'written with the finger of God').
ἔγραψαI have writtenAor Act Indic 1 Sg · γράφωverb of the relative clause (God as writer of the tablets)→ constative aorist (the completed divine writing)γράφω: 'write'; the first-person ἔγραψα attributes the writing of the tablets to God himself — the divine counterpart to Moses' writing of the covenant words in v. 4; the law on stone is God's own hand-written gift (cf. 32:16, 'the writing was the writing of God').
νομοθετῆσαιto give as law / to legislateAor Act Infin · νομοθετέωinfinitive of purpose (with ἔγραψα: 'written ... to legislate for them')→ telic aorist infinitive (purpose: to enact as law)νομοθετέω: 'enact laws / legislate / give the law'; the infinitive of purpose states why God wrote the tablets — to give the law to the people; the cognate of νόμος, it frames the giving of the tablets as a formal act of divine legislation (cf. Heb 7:11; 8:6, where the same root describes the covenant's legal basis).
αὐτοῖςfor themDativedative of advantage (the beneficiaries of the legislation: the people)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'for them'; refers to the people of Israel; the dative marks them as the beneficiaries for whom the divinely-written law is enacted.
13
καὶ ἀναστὰς Μωυσῆς καὶ Ἰησοῦς ὁ παρεστηκὼς αὐτῷ ἀνέβησαν εἰς τὸ ὄρος τοῦ θεοῦ
And Moses rose up, and Joshua who stood by him, and they went up to the mountain of God.
v. 13 narrates Moses' obedient ascent, introducing Joshua (Ἰησοῦς) as his attendant. The attendant-circumstance participle ἀναστάς ('rising up') launches the action; the perfect participle ὁ παρεστηκώς ('the one standing by / attending') characterizes Joshua's settled role as Moses' minister (cf. 33:11). They go up εἰς τὸ ὄρος τοῦ θεοῦ ('to the mountain of God'), the formal designation of Sinai/Horeb (cf. 3:1; 18:5). The plural ἀνέβησαν gathers both ascenders.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναστὰςrising upAor Act Ptcp Nom Sg Masc · ἀνίστημιcircumstantial participle of attendant circumstance (with the plural main verb)→ antecedent aorist participle (rising that precedes the ascent)ἀνίστημι (aor. ptcp. ἀναστάς): 'rise up / set out'; the intransitive aorist participle, a common LXX narrative idiom (rendering וַיָּקָם), signals the inception of decisive action — Moses 'rose up' to obey the summons of v. 12; the singular participle attaches primarily to Moses, the leading subject.
ΜωυσῆςMosesNominativesubject (leading member of the compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (leading member of the compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἸησοῦςJoshuaNominativesubject (second member of the compound subject)→ participant prominenceἸησοῦς: the LXX rendering of Hebrew יְהוֹשֻׁעַ (Joshua); declined as a contracted noun (gen./dat. Ἰησοῦ, acc. Ἰησοῦν); the same Greek name later borne by Jesus (Matt 1:21), so that the typological link Joshua/Jesus runs through this very form; here Joshua is Moses' attendant on the ascent.
ὁtheNominativearticle (substantivizing the participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεστηκὼςwho stood by / attendantPerf Act Ptcp Nom Sg Masc · παρίστημιsubstantival participle (apposition to Ἰησοῦς: 'the one attending him')→ stative perfect participle (settled role of standing in attendance)παρίστημι (perf. ptcp. παρεστηκώς): 'stand beside / attend / serve'; the perfect denotes a settled state — Joshua is Moses' established attendant/minister (cf. 33:11, where Joshua does not depart from the tent); the substantival ὁ παρεστηκὼς αὐτῷ ('the one standing by him') defines his ministerial relationship to Moses.
αὐτῷhimDativedative complement of παρεστηκώς (the one attended: Moses)→ participant reference or interestαὐτός (dat. αὐτῷ): refers to Moses; παρίστημι takes the dative of the person served — Joshua attends 'on him,' i.e. on Moses.
ἀνέβησανthey went upAor Act Indic 3 Pl · ἀναβαίνωmain verb (plural, gathering both ascenders)→ constative aorist (completed joint ascent)ἀναβαίνω (aor. 3 pl. ἀνέβησαν): the leitmotif verb in the plural, gathering Moses and Joshua together in the ascent; the shift from singular participle (ἀναστάς) to plural finite verb is idiomatic for a compound subject acting jointly.
εἰςtopreposition + accusative (goal of ascent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; τὸ ὄρος τοῦ θεοῦ ('the mountain of God') is the formal designation of Sinai/Horeb (cf. 3:1; 18:5; 1 Kgs 19:8), marking it as sacred ground set apart for divine encounter.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive (with ὄρος: 'the mountain of God')→ relational specificationθεός (gen. θεοῦ): the mountain belongs to God — it is the consecrated site of theophany and law-giving; the title 'mountain of God' sets the stage for the glory's descent in vv. 15–17.
14
καὶ τοῖς πρεσβυτέροις εἶπαν ἡσυχάζετε αὐτοῦ ἕως ἀναστρέψωμεν πρὸς ὑμᾶς καὶ ἰδοὺ Ααρων καὶ Ωρ μεθ᾿ ὑμῶν ἐάν τινι συμβῇ κρίσις προσπορευέσθωσαν αὐτοῖς
And to the elders they said, 'Be still here until we return to you; and behold, Aaron and Hur are with you; if any dispute befall anyone, let them go to them.'
v. 14 records the instructions left for the elders during Moses' absence. The plural εἶπαν (Moses, with Joshua, or Moses speaking representatively) addresses the elders: wait here (ἡσυχάζετε αὐτοῦ) until we return. Aaron and Hur are appointed as deputies to adjudicate disputes (ἐάν τινι συμβῇ κρίσις). The arrangement, prudent on its face, ironically sets the stage for the golden-calf apostasy of ch. 32, which unfolds precisely under Aaron's watch during this forty-day absence.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέροιςeldersDativeindirect object (fronted: 'to the elders they said')→ sphere or referenceπρεσβύτερος (dat. pl.): 'elder'; the elders left below (those who had ascended in vv. 9–11 now descend, or the broader eldership at the camp); the fronted dative gives prominence to the addressees of the interim instructions.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (Moses, representatively or with Joshua, instructs the elders)→ constative aorist (single instructing speech-act)λέγω (aor. εἶπαν): the plural may include Joshua, or reflect Moses speaking as the leadership; the Koine alpha-aorist εἶπαν; the instruction concerns the governance of the people during the prolonged absence.
ἡσυχάζετεbe still / wait quietlyPres Act Impv 2 Pl · ἡσυχάζωmain verb of direct speech (command to the elders)→ durative present imperative (remain in a state of quiet waiting)ἡσυχάζω: 'be still / keep quiet / rest'; renders שָׁבַת / יָשַׁב here; the present imperative commands a sustained posture of patient waiting; the elders are to remain settled and calm until Moses returns — an order whose disregard leads to the calf-making restlessness of ch. 32.
αὐτοῦhereadverb of place ('in this very place')→ participant referenceαὐτοῦ: adverb 'here / in this place' (the genitive of αὐτός used adverbially, distinct from the pronoun); 'wait here' fixes the elders at the appointed spot during Moses' ascent.
ἕωςuntiltemporal conjunction (introducing the until-clause)→ discourse linkage or contrastἕως: 'until'; with the aorist subjunctive ἀναστρέψωμεν it marks the terminus of the waiting — the elders wait 'until we return.'
ἀναστρέψωμενwe returnAor Act Subj 1 Pl · ἀναστρέφωverb of the temporal clause (subjunctive after ἕως)→ prospective aorist subjunctive (anticipated future return)ἀναστρέφω: 'turn back / return'; the aorist subjunctive after ἕως expresses the anticipated, not-yet-realized return of Moses (and Joshua); the first-person plural again gathers the leadership.
πρὸςtopreposition + accusative (direction of return)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of return).
ὑμᾶςyouAccusativeaccusative object of πρός (the elders awaited)→ participant referenceσύ (acc. pl. ὑμᾶς): the elders, to whom Moses promises to return.
καὶandcoordinate conjunction (introducing the deputy-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (deictic: 'behold')→ discourse linkage or contrastἰδού: 'behold'; renders הִנֵּה; points attention to the appointed deputies — 'behold, Aaron and Hur are with you' — designating the interim authority.
ΑαρωνAaronsubject of an implied 'are' (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; Aaron is left as senior deputy — the very figure who will fashion the golden calf in Moses' absence (ch. 32), giving this appointment a tragic irony.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΩρHursubject (coordinate, indeclinable proper noun)→ participant identificationΩρ: transliteration of Hebrew חוּר (Hur); indeclinable; Aaron's companion who, with him, held up Moses' hands at Rephidim (17:10–12); here co-appointed as judge over the people during Moses' absence.
μεθ᾿withpreposition + genitive (accompaniment, elided before vowel)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment, elided before vowel).
ὑμῶνyouGenitivegenitive object of μετά ('with you')→ relational specificationσύ (gen. pl. ὑμῶν): the elders; Aaron and Hur remain 'with' them as resident authorities.
ἐάνifconditional conjunction (introducing the protasis, with subjunctive)→ discourse linkage or contrastἐάν: 'if'; with the aorist subjunctive συμβῇ it forms a prospective/general condition — 'if any dispute should arise' — covering whatever cases may occur during the absence.
τινιto anyoneDativedative of the person affected (with συμβῇ: 'befall anyone')→ sphere or referenceτις (dat. τινι): indefinite pronoun 'anyone'; the dative marks the person to whom a legal dispute 'happens'; the indefinite covers any member of the people.
συμβῇshould befall / ariseAor Act Subj 3 Sg · συμβαίνωverb of the conditional protasis (subjunctive after ἐάν)→ prospective aorist subjunctive (hypothetical occurrence)συμβαίνω: 'happen / come about / befall'; renders הָיָה here; the aorist subjunctive expresses a hypothetical occurrence — should any judicial matter arise, the procedure that follows applies.
κρίσιςdispute / caseNominativesubject of συμβῇ ('a dispute befall')→ participant prominenceκρίσις: 'judgment / legal case / dispute'; renders דָּבָר / רִיב in judicial contexts; the term denotes a legal controversy requiring adjudication — the precise function Aaron and Hur are appointed to discharge in Moses' stead.
προσπορευέσθωσανlet them goPres Mid Impv 3 Pl · προσπορεύομαιmain verb of direct speech (third-person imperative: procedure for disputes)→ durative present imperative (standing procedure: let them approach)προσπορεύομαι: 'go to / approach'; the third-plural imperative prescribes the standing procedure — disputants are to bring their cases to Aaron and Hur; the present aspect frames it as the ongoing rule during the absence.
αὐτοῖςto themDativedative of direction/goal (Aaron and Hur, the appointed judges)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them' — Aaron and Hur; the dative with προσπορεύομαι marks the deputies as the destination for any legal appeal.
15
καὶ ἀνέβη Μωυσῆς καὶ Ἰησοῦς εἰς τὸ ὄρος καὶ ἐκάλυψεν ἡ νεφέλη τὸ ὄρος
And Moses went up, and Joshua, to the mountain; and the cloud covered the mountain.
v. 15 resumes the ascent (after the parenthetical instructions of v. 14) and introduces the theophanic cloud. Moses (with Joshua) goes up; then ἐκάλυψεν ἡ νεφέλη τὸ ὄρος ('the cloud covered the mountain'). The cloud (ἡ νεφέλη) is the visible vehicle of the divine presence (cf. 13:21–22; 19:9, 16); its covering of the mountain veils the theophany and frames the six-day wait and seventh-day call of v. 16.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (singular heading the compound subject)→ constative aorist (completed act of ascent)ἀναβαίνω: the leitmotif verb once more (cf. vv. 1, 9, 12, 13, 18); the singular ἀνέβη heads the compound subject Moses-and-Joshua; this is the decisive ascent into the cloud that occupies the rest of the chapter.
ΜωυσῆςMosesNominativesubject (leading member of the compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (leading member of the compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἸησοῦςJoshuaNominativesubject (second member of the compound subject)→ participant prominenceἸησοῦς: Joshua, Moses' attendant; he accompanies the ascent into the cloud, though only Moses is summoned 'to me' (v. 12) and ultimately enters the cloud's midst (v. 18).
εἰςtopreposition + accusative (goal of ascent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; Sinai, here entered as it is being wrapped in the divine cloud.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλυψενcoveredAor Act Indic 3 Sg · καλύπτωmain verb (the cloud covers the mountain)→ constative aorist (completed act of covering)καλύπτω: 'cover / conceal / veil'; renders כִּסָּה; the cloud's covering of the mountain veils the theophany from view and consecrates the space; the same verb recurs in v. 16 (ἐκάλυψεν αὐτό), marking the cloud as the recurrent agent of concealment.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληcloudNominativesubject of ἐκάλυψεν→ participant prominenceνεφέλη: 'cloud'; renders עָנָן; the cloud is the standard LXX vehicle of the divine presence (the pillar of cloud, 13:21–22; the cloud at Sinai, 19:9, 16; the cloud filling the tabernacle, 40:34–38); here it covers the mountain as the visible screen of God's glory.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativedirect object of ἐκάλυψεν→ object specificationὄρος: 'mountain'; the object of the cloud's covering; the whole mountain is enveloped, setting it apart as the locus of the impending glory-descent.
16
καὶ κατέβη ἡ δόξα τοῦ θεοῦ ἐπὶ τὸ ὄρος τὸ Σινα καὶ ἐκάλυψεν αὐτὸ ἡ νεφέλη ἓξ ἡμέρας καὶ ἐκάλεσεν κύριος τὸν Μωυσῆν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐκ μέσου τῆς νεφέλης
And the glory of God descended upon Mount Sinai, and the cloud covered it six days; and the LORD called Moses on the seventh day from the midst of the cloud.
v. 16 narrates the glory's descent (ἡ δόξα τοῦ θεοῦ κατέβη), the counter-movement to the ascents of the chapter: as Moses goes up, the glory comes down on Sinai. The cloud covers the mountain six days (ἓξ ἡμέρας); on the seventh (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) the LORD calls Moses from the midst of the cloud — a six-plus-one rhythm evoking the creation week and Sabbath. δόξα (rendering כָּבוֹד) is the chapter's term for the manifest divine presence, climaxing in the fire-vision of v. 17.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηdescendedAor Act Indic 3 Sg · καταβαίνωmain verb (the glory's descent)→ constative aorist (completed act of descent)καταβαίνω: 'come down / descend'; renders יָרַד; the deliberate antonym of the chapter's ἀναβαίνω — while Moses ascends, the glory descends; the two converging movements (human ascent, divine descent) meet in the cloud-wrapped summit (cf. 19:18, 20, where the LORD 'came down' on Sinai).
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξαgloryNominativesubject of κατέβη→ participant prominenceδόξα: 'glory / splendor'; the LXX's standard rendering of כָּבוֹד (the 'weighty' manifest presence of God); ἡ δόξα τοῦ θεοῦ / κυρίου is the chapter's term for the visible divine presence (cf. v. 17; 16:7, 10; 40:34–35); the New Testament inherits this 'glory' as the manifestation of God in Christ (John 1:14; 2 Cor 3:7–18).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of source/possession (with δόξα: 'the glory of God')→ relational specificationθεός (gen. θεοῦ): the glory belongs to and emanates from God; v. 17 will vary the phrase to τῆς δόξης κυρίου ('the glory of the LORD').
ἐπὶuponpreposition + accusative (direction of descent: 'upon the mountain')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction of descent: 'upon the mountain').
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (the place of descent)→ object specificationὄρος: 'mountain'; now identified by name as Sinai; the glory settles upon it as upon a sanctuary.
τὸtheAccusativearticle (with the indeclinable name Σινα, in apposition)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiappositional name (indeclinable proper noun: 'the mountain, [namely] Sinai')→ participant identificationΣινα: transliteration of Hebrew סִינַי; indeclinable in the LXX; the neuter article τὸ agrees with ὄρος, with which Σινα stands in apposition ('Mount Sinai'); the named mountain is the covenant's sacred axis (cf. 19:11, 18, 20).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλυψενcoveredAor Act Indic 3 Sg · καλύπτωmain verb (the cloud covers the mountain)→ constative aorist (completed covering, over six days)καλύπτω: 'cover'; the repetition from v. 15 (ἐκάλυψεν ἡ νεφέλη) frames the six-day veiling; the cloud both conceals the glory and consecrates the duration of waiting before the call.
αὐτὸitAccusativedirect object of ἐκάλυψεν (resuming τὸ ὄρος)→ participant referenceαὐτός (acc. n. αὐτό): 'it' — the mountain; the neuter pronoun resumes τὸ ὄρος as the object of the cloud's covering.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληcloudNominativesubject of ἐκάλυψεν→ participant prominenceνεφέλη: 'cloud'; the same theophanic cloud of v. 15, now explicitly covering Sinai for six days before the seventh-day call.
ἓξsixindeclinable cardinal numeral (with ἡμέρας: 'six days')→ clausal contributionἕξ: 'six'; indeclinable numeral; the six days of covering before the seventh-day call evoke the six days of creation and the Sabbath rhythm (Gen 1; cf. Exod 20:11), framing the law-giving within a creation-and-Sabbath pattern.
ἡμέραςdaysAccusativeaccusative of duration of time ('for six days')→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; the accusative of extent of time marks the duration of the cloud's covering — six full days of veiled presence before the divine summons.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (the LORD summons Moses)→ constative aorist (single act of calling)καλέω: 'call / summon'; renders קָרָא; the LORD calls Moses from within the cloud on the seventh day — the same verb opens Leviticus (καὶ ἀνεκάλεσεν, Lev 1:1, 'the LORD called Moses'), where God speaks to Moses from the tent; here the call issues from the cloud-veiled glory.
κύριοςLORDNominativesubject of ἐκάλεσεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the LORD himself issues the summons from the midst of the cloud.
τὸνtheAccusativearticle (with Μωυσῆν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῆνMosesAccusativedirect object of ἐκάλεσεν→ object specificationΜωυσῆς (acc. Μωυσῆν): the one called; on the seventh day Moses alone is summoned into the cloud's midst, fulfilling the unique access of v. 2 and the summons of v. 12.
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when: 'on the day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; the dative of time specifies when the call came — on the seventh day; the contrast with the accusative of duration (ἓξ ἡμέρας) is precise: six days of covering, then on the seventh the summons.
τῇtheDativearticle (with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (modifying ἡμέρᾳ: 'the seventh day')→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the seventh-day call crowns the six-day wait with a Sabbath-resonant summons — the giving of the law inaugurated on the day associated with divine rest and holiness (cf. Gen 2:2–3; Exod 20:11).
ἐκfrompreposition + genitive (source: 'from the midst')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the midst').
μέσουmidstGenitivegenitive object of ἐκ (substantivized: 'the midst')→ relational specificationμέσος (gen. n. μέσου): 'middle / midst'; ἐκ μέσου τῆς νεφέλης ('from the midst of the cloud') locates the divine voice within the cloud itself; the same phrasing recurs of the voice from the fire at Deut 4:12, 15; 5:22 (ἐκ μέσου τοῦ πυρός).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληςcloudGenitivegenitive (with μέσου: 'the midst of the cloud')→ relational specificationνεφέλη (gen. νεφέλης): the cloud from whose midst the LORD calls; the voice issues from the heart of the theophanic cloud, into which Moses will then enter (v. 18).
17
τὸ δὲ εἶδος τῆς δόξης κυρίου ὡσεὶ πῦρ φλέγον ἐπὶ τῆς κορυφῆς τοῦ ὄρους ἐναντίον τῶν υἱῶν Ισραηλ
And the appearance of the glory of the LORD was like blazing fire on the top of the mountain before the sons of Israel.
v. 17 is a descriptive aside (nominal clause, no finite verb) characterizing the glory's appearance from the vantage of the watching people. τὸ εἶδος τῆς δόξης κυρίου ('the appearance of the glory of the LORD') is ὡσεὶ πῦρ φλέγον ('like blazing fire') on the mountaintop. The keyword εἶδος (cf. v. 10) and δόξα (cf. v. 16) recur; the fire-imagery, seen ἐναντίον τῶν υἱῶν Ισραηλ ('before the sons of Israel'), renders the glory both manifest and fearsome — the 'devouring fire' the New Testament recalls (Heb 12:29).
Word-by-word analysis· 18 words
τὸtheNominativearticle (with εἶδος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / nownarrative continuative (post-positive, introducing the descriptive aside)→ discourse linkage or contrastδέ: here introducing a descriptive parenthesis that shifts to the people's vantage on the glory below, momentarily stepping back from the narrative of Moses' ascent.
εἶδοςappearanceNominativesubject of the nominal clause (predicate ὡσεὶ πῦρ φλέγον)→ participant prominenceεἶδος: 'appearance / visible aspect / form'; the keyword from v. 10 (εἶδος στερεώματος) returns — what is described is not the glory itself but its 'appearance'; the verbless clause supplies an implied 'was'; the term keeps the description at the level of visible aspect rather than essence.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξηςgloryGenitivegenitive (with εἶδος: 'the appearance of the glory')→ relational specificationδόξα (gen. δόξης): 'glory'; rendering כָּבוֹד; the manifest divine presence of v. 16, now seen from below; τῆς δόξης κυρίου ('the glory of the LORD') varies v. 16's τοῦ θεοῦ, binding the two verses into one theophany.
κυρίουof the LORDGenitivegenitive of source/possession (with δόξης: 'the glory of the LORD')→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; the glory is the LORD's own manifest presence; 'the glory of the LORD' (δόξα κυρίου) becomes a fixed LXX phrase for theophany (16:7; 40:34; Lev 9:23; Isa 6:3 LXX).
ὡσεὶlike / ascomparative particle (introducing the simile)→ discourse linkage or contrastὡσεί: 'as / like'; renders כְּ; the same analogical 'like' of v. 10 keeps the fire-description comparative — the glory's appearance is 'like blazing fire,' not simply fire; theophanic vision is rendered by approximation.
πῦρfireNominativepredicate nominative (object of comparison after ὡσεί)→ participant prominenceπῦρ: 'fire'; renders אֵשׁ; fire is the recurrent medium of theophany (the burning bush, 3:2; Sinai aflame, 19:18; the pillar of fire, 13:21); 'like blazing fire' presents the glory as awesome and consuming — the 'devouring fire' (πῦρ καταναλίσκον, Deut 4:24) recalled at Heb 12:29.
φλέγονblazingPres Act Ptcp Nom Sg Neut · φλέγωattributive participle (modifying πῦρ: 'blazing fire')→ imperfective participle (continuous blazing)φλέγω: 'blaze / flame / burn'; the present participle φλέγον (agreeing with neuter πῦρ) depicts the fire as actively, continuously blazing; the vivid, ongoing aspect intensifies the fearsomeness of the glory on the summit.
ἐπὶonpreposition + genitive (position: 'on the top')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (position: 'on the top').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κορυφῆςtop / summitGenitivegenitive object of ἐπί (position: 'on the summit')→ relational specificationκορυφή: 'top / peak / summit'; renders רֹאשׁ (of the mountain); the glory blazes on the highest point of Sinai, visible to all below — the most exposed and exalted locus of the theophany.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive (with κορυφῆς: 'the top of the mountain')→ relational specificationὄρος (gen. ὄρους): 'mountain'; Sinai, on whose summit the glory blazes; the elevation makes the fire-glory visible to the watching people below.
ἐναντίονbefore / in the sight ofpreposition + genitive (vantage: 'in the sight of the sons of Israel')→ spatial or relational framingἐναντίον: 'before / in the sight of'; Hebraism rendering לְעֵינֵי ('in the eyes of'); the glory is displayed publicly 'before the sons of Israel' — the whole people witness the fearsome fire on the summit, even as only Moses enters it.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive object of ἐναντίον ('before the sons')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the people; their public witnessing of the glory underscores the corporate, covenantal character of the theophany.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel' = the covenant people, who behold the fire-glory from below while Moses ascends into it.
18
καὶ εἰσῆλθεν Μωυσῆς εἰς τὸ μέσον τῆς νεφέλης καὶ ἀνέβη εἰς τὸ ὄρος καὶ ἦν ἐκεῖ ἐν τῷ ὄρει τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας
And Moses entered into the midst of the cloud and went up to the mountain; and he was there on the mountain forty days and forty nights.
v. 18 brings the chapter to its climax and close: Moses enters εἰς τὸ μέσον τῆς νεφέλης ('into the midst of the cloud') — the very midst from which the LORD called (v. 16) — and remains on the mountain τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ('forty days and forty nights'). The forty-day period, a recurrent biblical span of testing and preparation (cf. Gen 7:12; 1 Kgs 19:8; Matt 4:2), is the time of the Tabernacle revelation (chs. 25–31) and the backdrop to the golden-calf apostasy (ch. 32); the chapter ends with Moses alone, in the glory-cloud, awaiting the law.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb (Moses enters the cloud)→ constative aorist (completed act of entering)εἰσέρχομαι: 'enter / go in'; renders בּוֹא; Moses enters 'into the midst of the cloud' — the climactic penetration of the theophanic veil that no one else may cross; the same verb opened the covenant ceremony at v. 3 (εἰσῆλθεν … Μωυσῆς), framing the chapter's two great movements (to the people, then into the cloud).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: Moses alone now enters the cloud — Joshua, who ascended with him (vv. 13, 15), does not enter its midst; the unique mediatorial access of v. 2 reaches its fulfillment.
εἰςintopreposition + accusative (direction of entry)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of entry).
τὸtheAccusativearticle (with μέσον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέσονmidstAccusativeaccusative object of εἰς (goal: 'into the midst')→ object specificationμέσος (n. μέσον): 'middle / midst'; εἰς τὸ μέσον τῆς νεφέλης ('into the midst of the cloud') answers ἐκ μέσου τῆς νεφέλης of v. 16 — Moses enters the very heart of the cloud from which the divine voice called him; the verbal echo links call and entry.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληςcloudGenitivegenitive (with μέσον: 'the midst of the cloud')→ relational specificationνεφέλη (gen. νεφέλης): the theophanic cloud (cf. vv. 15, 16); Moses enters its midst — the threshold of the divine presence, where he will receive the Tabernacle revelation.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (Moses ascends the mountain)→ constative aorist (completed act of ascent)ἀναβαίνω: the chapter's leitmotif verb in its final occurrence (cf. vv. 1, 9, 12, 13, 15); the staged ascent reaches its summit — Moses goes up into the cloud-wrapped mountain, completing the upward movement begun at v. 1's ἀνάβηθι.
εἰςtopreposition + accusative (goal of ascent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; Sinai, now fully ascended and entered; the summit of the chapter's spatial movement.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (durative: Moses' prolonged stay)→ durative imperfect (continuous abiding over forty days)εἰμί (impf. ἦν): 'was / remained'; the imperfect ἦν ἐκεῖ ('was there') depicts Moses' continuous, prolonged abiding on the mountain — the durative aspect suits the forty-day span; it fulfills the command ἴσθι ἐκεῖ ('be there') of v. 12.
ἐκεῖthereadverb of place (with ἦν: 'was there')→ adverbial qualificationἐκεῖ: 'there'; on the mountain, in the cloud; the adverb echoes the ἐκεῖ of v. 12 (ἴσθι ἐκεῖ), marking the fulfillment of the divine command to remain.
ἐνin / onpreposition + dative (locative: 'on the mountain')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'on the mountain').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (locative: 'on the mountain')→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; the locative specifies where Moses remained — on Sinai, within the glory-cloud, for the whole forty-day period.
τεσσαράκονταfortyindeclinable cardinal numeral (with ἡμέρας: 'forty days')→ measure or countτεσσαράκοντα: 'forty'; indeclinable numeral rendering אַרְבָּעִים; the forty-day span is a recurrent biblical period of testing, fasting, and preparation (the flood, Gen 7:12; Elijah at Horeb, 1 Kgs 19:8; Jesus' temptation, Matt 4:2); here it is the time of the Tabernacle revelation (chs. 25–31).
ἡμέραςdaysAccusativeaccusative of duration of time ('for forty days')→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; the accusative of extent marks the duration of Moses' stay; paired with νύκτας for completeness ('days and nights').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyindeclinable cardinal numeral (with νύκτας: 'forty nights')→ measure or countτεσσαράκοντα: the repetition 'forty days and forty nights' (rendering אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה) stresses the unbroken completeness of the period — a full forty-day sojourn without interruption, day and night, in the divine presence.
νύκταςnightsAccusativeaccusative of duration of time ('for forty nights')→ object specificationνύξ (acc. pl. νύκτας): 'night'; the pairing 'days and nights' is a merism for the complete, continuous span; the closing phrase leaves Moses alone in the cloud — the chapter ends in the suspended interval of revelation that chs. 25–31 will fill and ch. 32 will violate.