1
Μωυσῆς δὲ ἦν ποιμαίνων τὰ πρόβατα Ιοθορ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως Μαδιαμ· καὶ ἤγαγεν τὰ πρόβατα ὑπὸ τὴν ἔρημον καὶ ἦλθεν εἰς τὸ ὄρος Χωρηβ.
Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian; and he led the flock into the wilderness interior and came to the mountain of Horeb.
The chapter opens with a scene-setting δὲ that shifts from the preceding narrative (Moses settled in Midian) to the new episode. The periphrastic ἦν ποιμαίνων establishes imperfective background (Moses was in the ongoing act of shepherding) against which the aorist main-line verbs ἤγαγεν and ἦλθεν foreground the decisive movement toward Horeb. The motif of the shepherd at the mountain places Moses in the typological stream of the patriarchs who met God at significant geographical-theological locations.
Word-by-word analysis· 26 words
ΜωυσῆςMosesNominativesubject (re-introduced as chapter's human protagonist)→ participant prominenceΜωυσῆς: LXX form of Hebrew מֹשֶׁה; fully declinable (gen. Μωυσέως, dat. Μωυσεῖ, acc. Μωυσῆν); the LXX also attests variant Μωσῆς. The chapter opens with his name, establishing him as the human protagonist before the divine theophany displaces him.
δὲnowpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary in periphrastic construction (with ποιμαίνων)→ imperfective / durative (ongoing background state at the moment of the theophany)εἰμί (impf. ἦν): the copula of the name-gloss.
ποιμαίνωνtendingPres Act Ptcp Nom Sg Masc · ποιμαίνωperiphrastic participle (with ἦν: continuous background action)→ durative (the shepherding was ongoing when the theophany occurred)ποιμαίνω: 'to pasture, tend flocks'; renders רָעָה. The shepherd motif is theologically laden: Moses the shepherd of Jethro's flock becomes Moses the shepherd of Israel (Ps 77:20 LXX); the same root underlies ποιμήν used of Israel's leaders and the messianic shepherd (Ezek 34; John 10:11). The calling to cosmic leadership begins in pastoral obscurity.
τὰtheAccusativearticle with πρόβατα→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταflockAccusativedirect object of ποιμαίνων→ object specificationπρόβατον: 'sheep, flock'; collective, rendering הַצֹּאן; the word will be used metaphorically of Israel in the Psalms (Ps 77:52 LXX) and the NT (John 10:2–4).
ΙοθορJethroindeclinable proper noun, genitive of possession (Jethro's flock)→ participant identificationΙοθορ: LXX transliteration of יִתְרוֹ (Yitrō, 'Jethro'); indeclinable in Greek. The LXX also calls him Ραγουηλ (Reuel) at Exod 2:18; Jethro may be a title ('His Excellence') rather than a personal name. Rahlfs reads Ιοθορ consistently in this chapter.
τοῦtheGenitivearticle with γαμβροῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γαμβροῦfather-in-lawGenitivegenitive of relationship, in apposition to Ιοθορ→ relational specificationγαμβρός: broadly 'kinsman by marriage' (son-in-law, brother-in-law, father-in-law); here = father-in-law, rendering Hebrew חֹתֵן. The LXX uses this term throughout Exodus for Moses' relation to Jethro.
αὐτοῦhisGenitivepossessive genitive (referring to Moses)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (referring to Moses).
τοῦtheGenitivearticle with ἱερέως→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερέωςpriestGenitivegenitive in apposition to γαμβροῦ (further identification of Jethro as a Midianite priest)→ relational specificationἱερεύς: 'priest'; renders כֹּהֵן. Jethro's priestly role in Midian is noted without embarrassment by the narrator; a Gentile priest is the human authority under whom Moses serves at the threshold of his divine commission.
ΜαδιαμMidianindeclinable proper noun, genitive of provenance (the territory whose priest Jethro is)→ participant identificationΜαδιαμ: transliteration of מִדְיָן (Midian); indeclinable. The Midianite territory lay east/southeast of the Sinai peninsula; Moses' sojourn there (Exod 2:15–22) set the scene for this chapter.
καὶandcoordinate conjunction (narrative continuation, first main-line action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤγαγενhe ledAor Act Indic 3 Sg · ἄγωmain verb (narrative action, first main-line aorist)→ constative aorist (single completed act of leading the flock into the wilderness interior)ἄγω: 'to lead, drive'; renders וַיִּנְהַג (from נָהַג, 'to drive, lead'). The verb implies purposeful direction — Moses intentionally led the flock deep into the wilderness rather than grazing near settled areas.
τὰtheAccusativearticle with πρόβατα→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταflockAccusativedirect object of ἤγαγεν→ object specificationπρόβατα: meaning 'flock'; it serves as direct object of ἤγαγεν.
ὑπὸinto / beyondpreposition + accusative (directional: 'into the interior of the wilderness')→ spatial or relational framingὑπό with accusative of place: LXX idiom rendering Hebrew אַחַר הַמִּדְבָּר ('beyond/behind the wilderness'), meaning the far back-country of the desert. The LXX ὑπὸ τὴν ἔρημον is thus a geographic Hebraism: Moses drove the flock to the remote depths of the wilderness.
τὴνtheAccusativearticle with ἔρημον→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeobject of ὑπό (direction: into the wilderness interior)→ object specificationἔρημος: 'desert, wilderness, uninhabited land'; renders הַמִּדְבָּר. In the LXX the wilderness is simultaneously a geographic and theological space — the place of testing, divine encounter, and formation of the covenant people.
καὶandcoordinate conjunction (second narrative action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (arrival at the destination, second main-line aorist)→ constative aorist (single completed journey to Horeb)ἔρχομαι: 'to come, arrive'; the arrival at Χωρηβ is the goal-event of the verse — the geographical hinge on which the theophany hangs. The mountain will become the site of the covenant in chapters 19–24.
εἰςtopreposition + accusative (directional: destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: destination).
τὸtheAccusativearticle with ὄρος→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeobject of εἰς (destination of arrival)→ object specificationὄρος: 'mountain, hill'; renders הָהָר. The mountain-of-God motif is central to Exodus: Horeb/Sinai is the place of theophany (here), covenant, and law. The word recurs at v.12 as the sign of the mission's completion.
ΧωρηβHorebindeclinable proper noun, specifying the mountain by name→ participant identificationΧωρηβ: LXX transliteration of חֹרֵב (Ḥōrēb, 'desolation/dryness'); indeclinable in Greek. This is the Deuteronomic name for the mountain called Σινά (Sinai) in the Yahwistic/Priestly source. Cf. Exod 3:1 'mountain of God'; Elijah also encounters God here (1 Kgs 19:8 LXX).
2
ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου· καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρί, ὁ δὲ βάτος οὐ κατεκαίετο.
And the angel of the Lord appeared to him in a flame of fire out of the bush; and he sees that the bush is burning with fire, but the bush was not being consumed.
The theophany proper begins with the divine passive ὤφθη ('was seen / appeared'), the standard LXX formula for divine self-disclosure. The verse is notable for its temporal-aspectual complexity: ὤφθη (aorist: the appearance as punctiliar event), ὁρᾷ (present: dramatic present marking Moses' ongoing perception), καίεται (present: the bush is actively burning), and κατεκαίετο (imperfect: the continuous non-consumption). The bush is never interpreted in the text itself; later tradition (Philo, Vit. Mos. 1.67) reads it as a type of Israel preserved in affliction; patristic writers read it as a type of the Incarnation (burning with divinity yet not consumed by it).
Word-by-word analysis· 23 words
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (divine-passive: God causes himself to be seen)→ constative aorist (the appearance as a single initiating event)ὁράω passive ὤφθη: 'was seen, appeared'; the divine passive ὤφθη is the standard LXX formula for theophany (Gen 12:7; 17:1; 18:1; 26:2; 35:1); it renders וַיֵּרָא (niphal of רָאָה). The passive voice underlines that the initiative is entirely divine — the angel causes himself to be seen, not Moses causes himself to see.
δὲandpostpositive transitional particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of advantage / experiential dative ('appeared to him')→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage / experiential dative ('appeared to him').
ἄγγελοςangel / messengerNominativesubject of ὤφθη→ participant prominenceἄγγελος: 'messenger, angel'; renders מַלְאָך. The 'angel of the LORD' (ἄγγελος κυρίου) is a complex figure in the LXX: he speaks as God, is identified with God, yet is distinguished from him (Exod 3:4 shows the LORD himself calling from the bush where the angel appeared). The patristic tradition reads the ἄγγελος κυρίου here as a pre-incarnate appearance of the Son (Justin Martyr, Dial. 60; Origen, Princ. 1.3.4).
κυρίουof the LordGenitivegenitive of origin / relation (the angel who belongs to / proceeds from the LORD)→ relational specificationκύριος: 'Lord'; the standard LXX rendering of the divine name יהוה (YHWH). The genitive κυρίου qualifies the messenger as the LORD's own — a title that combines both identity with and distinction from God.
ἐνinpreposition + dative (sphere / mode of appearance)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere / mode of appearance).
φλογὶflameDativedative of manner / sphere (the medium of the divine appearance)→ sphere or referenceφλόξ: 'flame'; renders לַבַּת אֵשׁ ('flame of fire'). Fire as the medium of theophany is characteristic throughout the OT (Deut 4:24 'God is a consuming fire'; Exod 19:18 Sinai ablaze; 1 Kgs 18:38 Elijah). The flame here mediates both the divine presence and its paradox (it burns without consuming).
πυρὸςof fireGenitivegenitive of content / material (specifying the flame as fire)→ relational specificationπῦρ: 'fire'; renders אֵשׁ; the genitive specifies the substance of the flame. Fire and divine holiness are deeply linked in the LXX; the same imagery recurs in the NT's description of the Spirit at Pentecost (Acts 2:3 πυρός).
ἐκout ofpreposition + genitive (source / place of origin)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source / place of origin).
τοῦtheGenitivearticle with βάτου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
βάτουbushGenitiveobject of ἐκ (the source from which the angel appeared)→ relational specificationβάτος: 'thorn-bush, bramble' (blackberry-type shrub, Rubus spp.); renders הַסְּנֶה. The NT refers to this passage as 'the passage about the bush' (ἐπὶ τῆς βάτου, Mark 12:26; Luke 20:37), using it to prove resurrection. The word βάτος in the LXX is found elsewhere only at Isa 55:13 and Sir 43:19 — making the burning bush the defining βάτος of biblical memory.
καὶandcoordinate conjunction (introducing Moses' perception)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁρᾷhe seesPres Act Indic 3 Sg · ὁράωmain verb (dramatic present: vividly narrating Moses' perception)→ dramatic / historic present (bringing the reader into Moses' moment of perception)ὁράω: 'to see, perceive'; the shift from aorist to dramatic present (ὁρᾷ) vividly narrates the continuing act of Moses' seeing. He is now actively observing the phenomenon.
ὅτιthatcomplementizer introducing indirect perception (content of what Moses sees)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ὁtheNominativearticle with βάτος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βάτοςbushNominativesubject of καίεται→ participant prominenceβάτος: meaning 'bush'; it serves as subject of καίεται.
καίεταιis burningPres Mid/Pass Indic 3 Sg · καίωmain verb of indirect perception clause (the observable phenomenon)→ progressive present (ongoing, active burning at the moment of Moses' observation)καίω: 'to burn, kindle'; in the mid/pass. 'is burning'; the present tense marks the active, continuous burning as Moses watches. The same root recurs in κατεκαίετο with the compound κατα- (burn down, consume utterly).
πυρίwith fireDativedative of instrument (the fire with which the bush burns)→ sphere or referenceπυρί: meaning 'with fire'; it serves as dative of instrument (the fire with which the bush burns).
ὁtheNominativearticle with βάτος (resuming the subject with δέ contrast)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutpostpositive adversative particle (marking the paradox: burning yet not consumed)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
βάτοςbushNominativesubject of κατεκαίετο→ participant prominenceβάτος: meaning 'bush'; it serves as subject of κατεκαίετο.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κατεκαίετοwas being consumedImpf Pass Indic 3 Sg · κατακαίωmain verb (the paradoxical non-consumption, imperfect for continuous ongoing state)→ imperfective / conative imperfect (the bush continually resisted being consumed)κατακαίω: 'to burn down, consume utterly'; the κατα- prefix intensifies (burn to the ground); the passive indicates the bush as patient of the burning action it paradoxically resists. The imperfect κατεκαίετο (durative) against the present καίεται (active) constructs the paradox in aspectual terms: the burning is actively happening (present) yet the consuming-to-the-ground never occurs (imperfect of ongoing state).
3
εἶπεν δὲ Μωυσῆς Παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, τί ὅτι οὐ κατακαίεται ὁ βάτος.
And Moses said, 'Let me turn aside and see this great sight — why is the bush not being consumed?'
Moses' inner monologue (introduced by εἶπεν as reported speech) functions as both a narrative beat and a theological signal: he is drawn to approach, to see, to understand. The question τί ὅτι ('why is it that') frames his curiosity as wonder rather than mere scientific inquiry. His voluntary movement toward the theophany occasions the divine call of v.4 — the human approach and the divine response mirror each other.
Word-by-word analysis· 16 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction verb)→ constative aorist (single act of speech)λέγω: 'to say, speak'; the verb introduces Moses' interior reasoning or audible statement. The LXX uses εἶπεν throughout as the standard speech-framing verb.
δὲandpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of εἶπεν (post-verbal nominative in Greek narration)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἶπεν (post-verbal nominative in Greek narration).
Παρελθὼνturning asideAor Act Ptcp Nom Sg Masc · παρέρχομαιattendant-circumstance participle (action accompanying the main verb ὄψομαι: 'turning aside, I will see')→ punctiliar (a deliberate turn of direction toward the phenomenon)παρέρχομαι: 'to pass by, turn aside, go past'; renders אָסֻרָה-נָּא ('let me turn aside'); the aorist participle frames the turning as the deliberate first step before the seeing. Moses must physically redirect himself — a gesture of intentional approach that invites the divine response.
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb of Moses' resolve (volitional future: 'I will / let me see')→ volitional future (expressing Moses' determination to approach and observe)ὁράω future ὄψομαι: 'I will see'; the future middle expresses personal resolve or intention. Moses' desire to see the great sight is the human movement that the LORD perceives and responds to (v.4).
τὸtheAccusativearticle with ὅραμα→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅραμαsight / visionAccusativedirect object of ὄψομαι→ object specificationὅραμα: 'sight, spectacle, vision'; renders הַמַּרְאֶה הַגָּדֹל הַזֶּה. The word ὅραμα often connotes a supernatural vision in the LXX (cf. Gen 15:1; Dan 8:1). Moses himself uses the word prophetically — he recognizes that what he is seeing is extraordinary even before the divine call.
τὸtheAccusativearticle (attributive with μέγα and demonstrative τοῦτο)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαgreatAccusativeattributive adjective modifying ὅραμα→ object specificationμέγας: 'great, large, important'; renders גָּדוֹל. The epithet 'great sight' signals Moses' instinctive recognition of the event's significance — this is not ordinary phenomenon.
τοῦτοthisAccusativedemonstrative pronoun in predicate position (pointing to the immediate spectacle)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun in predicate position (pointing to the immediate spectacle).
τίwhyinterrogative adverb introducing a direct question→ participant referenceτί ὅτι: 'why is it that'; the idiomatic combination of interrogative τί and causal ὅτι renders Hebrew מַדּוּעַ ('why'); this Greek idiom appears frequently in LXX direct questions (cf. Gen 26:27).
ὅτιthatcausal-complementizer (with τί: 'why is it that...')→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κατακαίεταιis being consumedPres Pass Indic 3 Sg · κατακαίωmain verb of embedded question (the phenomenon Moses cannot explain)→ progressive present (the ongoing non-consumption that Moses observes in real time)κατακαίω: 'to burn down, consume utterly'; same compound as κατεκαίετο in v.2. Moses uses the same verbal root he has been observing — he frames his question in the precise vocabulary of the phenomenon.
ὁtheNominativearticle with βάτος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βάτοςbushNominativesubject of κατακαίεται→ participant prominenceβάτος: meaning 'bush'; it serves as subject of κατακαίεται.
4
ὡς δὲ εἶδεν κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων Μωυσῆ Μωυσῆ· ὁ δὲ εἶπεν Τί ἐστιν;
And when the Lord saw that he was drawing near to see, the Lord called to him out of the bush, saying, 'Moses, Moses!' And he said, 'What is it?'
The temporal-causal ὡς δέ ('and when') frames the divine call as a direct response to Moses' approach — God calls because Moses draws near. The doubled vocative Μωυσῆ Μωυσῆ is significant: the LXX elsewhere uses doubled names at moments of urgent divine summons (Abraham: Gen 22:11; Jacob: Gen 46:2; Samuel: 1 Sam 3:10). It marks the intensity and intimacy of the call. Moses' response Τί ἐστιν ('What is it?') is the model of creaturely readiness — concise, attentive, unelaborated.
Word-by-word analysis· 21 words
ὡςwhentemporal subordinating conjunction ('when / as')→ discourse linkage or contrastὡς: 'when, as, just as'; temporal use rendering כַּאֲשֶׁר or simple waw + verb. Here it introduces the temporal-causal condition for the divine call: Moses approaching is the occasion that triggers God's speech.
δὲandpostpositive transitional particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb of temporal clause (the divine perception that occasions the call)→ constative aorist (single act of divine perception)ὁράω: 'to see'; the LORD sees Moses approaching — divine seeing here is responsive and relational, not merely omniscient surveillance. God watches Moses' movement toward the theophany and responds to it. The same verb root (ὁράω / εἶδον) echoes throughout the chapter: Moses sees the bush (v.3), God sees Moses approaching (v.4), God has seen the affliction (v.7).
κύριοςthe LordNominativesubject of εἶδεν (first occurrence: the LORD is the seeing subject)→ participant prominenceκύριος: 'Lord'; here renders יהוה (YHWH) directly as the agent who sees. Note that v.2 named the ἄγγελος κυρίου as the appearing figure, but now κύριος himself sees and calls — the identification of the angel with the LORD himself is characteristic of the OT ἄγγελος κυρίου texts (cf. Gen 16:7–13; Judg 6:11–22).
ὅτιthatcomplementizer introducing indirect perception (content of what the LORD sees)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
προσάγειhe is drawing nearPres Act Indic 3 Sg · προσάγωmain verb of indirect-perception clause (Moses' movement as the LORD observes it)→ progressive present (Moses' ongoing approach, seen from the LORD's vantage)προσάγω: 'to lead/bring toward, approach'; renders נָגַשׁ. The present tense within the ὅτι clause (vs. the aorist εἶδεν framing it) reflects the ongoing nature of the approach as the LORD observes it in process.
ἰδεῖνto seeAor Act Inf · ὁράωpurpose infinitive (Moses approaches in order to see)→ purpose / goal (the intention behind the approach)ὁράω aorist infinitive ἰδεῖν: 'to see'; the infinitive specifies Moses' purpose. Cf. v.3 where Moses resolves ὄψομαι ('I will see') — the same root frames the whole sequence of his intentional approach.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (the divine call, the pivotal action of the verse)→ constative aorist (single decisive act of calling)καλέω: 'to call, summon, name'; renders וַיִּקְרָא. The divine call καλέω is the genre-marker of prophetic commission: God calls the prophet by name (cf. 1 Sam 3:4–6; Isa 6:8). The calling from within the bush (ἐκ τοῦ βάτου) ties the voice to the theophany.
αὐτὸνhimAccusativedirect object of ἐκάλεσεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκάλεσεν.
κύριοςthe LordNominativesubject of ἐκάλεσεν (repeated for emphasis — the LORD is both seer and caller)→ participant prominenceκύριος: meaning 'the Lord'; it serves as subject of ἐκάλεσεν (repeated for emphasis — the LORD is both seer and caller).
ἐκout ofpreposition + genitive (source of the divine voice)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source of the divine voice).
τοῦtheGenitivearticle with βάτου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
βάτουbushGenitiveobject of ἐκ (the locus from which the divine voice issues)→ relational specificationβάτος: 'thorn-bush'; the voice comes from within the bush — the burning bush is not merely a visual phenomenon but a medium of divine speech. The word βάτος appears four times in vv.2–4, becoming the chapter's signature image.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (specifying the mode of the call: 'called ... saying')→ durative (the speech continues as the call is made)λέγω: 'to say'; the present active participle λέγων is the standard LXX speech-introducing formula when direct speech follows; it is a Hebraism calquing לֵאמֹר (lēmōr, the qal infinitive construct of אָמַר, 'saying').
ΜωυσῆMosesVocativevocative (first iteration of the doubled name-call)→ direct addressΜωυσῆ: vocative of Μωυσῆς; the doubled vocative Μωυσῆ Μωυσῆ renders הַמֹּשֶׁה מֹשֶׁה. Doubled name-calls in the LXX mark intense divine summons: Abraham (Gen 22:11 LXX Αβρααμ Αβρααμ), Jacob (Gen 46:2), Samuel (1 Sam 3:10 LXX Σαμουηλ Σαμουηλ). The repetition is simultaneously a mark of urgency, intimacy, and the solemnity of what follows.
ΜωυσῆMosesVocativevocative (second iteration — emphatic repetition intensifying the call)→ direct addressΜωυσῆ: meaning 'Moses'; it serves as vocative (second iteration — emphatic repetition intensifying the call).
ὁheNominativearticle used as pronoun subject (ὁ δέ: 'and he')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive transitional particle (introducing Moses' response)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' response to the divine call)→ constative aorist (single act of response)εἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Τίwhatinterrogative pronoun (subject of ἐστιν: 'what is it?')→ participant referenceτί ἐστιν: 'what is it?'; renders הִנֵּנִי ('Here I am'), though the LXX gives a slightly different response — Moses asks 'What is it?' rather than presenting himself with the standard prophetic response 'Here I am.' Some interpreters read this as Moses' genuine question; others as a functional equivalent of 'I am here, ready.' The LXX diverges from MT here.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of Moses' question (existential copula in interrogative sentence)→ gnomic / existential presentεἰμί: copula.
5
καὶ εἶπεν Μὴ ἐγγίσῃς ὧδε· λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας γῆ ἁγία ἐστίν.
And he said, 'Do not draw near here; remove the sandal from your feet, for the place on which you stand is holy ground.'
The divine speech begins not with self-identification but with the double command: stop approaching, and remove your sandals. The reason given (γάρ) is theological: the ground is holy. The order of revelation is significant — holiness must be acknowledged before identity is disclosed. Acts 7:33 quotes this verse verbatim in Stephen's speech, making the sandal-removal a canonical marker of the Mosaic commission.
Word-by-word analysis· 22 words
καὶandnarrative conjunction (continuing the speech of v.4)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech introduction — divine speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Μὴdo notnegative particle with subjunctive (prohibitive)→ discourse linkage or contrastΜὴ: meaning 'do not'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγίσῃςdraw nearAor Act Subj 2 Sg · ἐγγίζωprohibitive subjunctive (negative command: 'do not draw near')→ prohibitive aorist (commands cessation of the approach Moses had begun in v.3)ἐγγίζω: 'to come near, approach'; renders אַל-תִּקְרַב. The aorist subjunctive with μή forms a sharp prohibition. The same root ἐγγύς / ἐγγίζω is theologically charged in the LXX and NT: drawing near to God is regulated by holiness (Exod 19:22; Heb 7:19; Jas 4:8).
ὧδεhereadverb of place (specifying the forbidden proximity)→ clausal contributionὧδε: 'here, to this place'; renders הֲלֹם. The adverb delimits the sacred zone: 'not closer than this point.' Holy ground requires maintained distance.
λῦσαιremoveAor Act Inf · λύωimperatival infinitive (command: 'remove your sandal!')→ punctiliar / immediate command (a single decisive act required)λύω: 'to loosen, untie, remove'; renders שַׁל. The imperatival infinitive (inf. for imperative) is a Hebraism in the LXX, calquing the Hebrew qal imperative construct. Acts 7:33 quotes λῦσαι τὸ ὑπόδημα τῶν ποδῶν σου verbatim, identifying this sandal-removal with the moment of the divine commission. The gesture removes the human element (leather = dead animal skin) from contact with holy ground.
τὸtheAccusativearticle with ὑπόδημα→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπόδημαsandalAccusativedirect object of λῦσαι→ object specificationὑπόδημα: 'sandal, footwear' (that which is bound under the foot); renders הַנַּעַל. The removal of sandals on holy ground is a sign of ritual deference — in some cultures, bare feet signal vulnerability and submission before the divine. The same gesture underlies Joshua 5:15 (at Jericho) and the sandal-protocol at the Jordan (John 1:27).
ἐκfrompreposition + genitive (separation: 'off your feet')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'off your feet').
τῶνtheGenitivearticle with ποδῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποδῶνfeetGenitivegenitive of separation after ἐκ (from your feet)→ relational specificationπούς: 'foot'; renders רַגְלֶיךָ. Bare feet on holy ground is the posture of direct creaturely contact with the sacred — unmediated, unprotected, submitted.
σουyourGenitivepossessive genitive pronoun (referring to Moses)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive pronoun (referring to Moses).
ὁtheNominativearticle with τόπος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforpostpositive explanatory particle (γάρ: giving the reason for the command)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
τόποςplaceNominativesubject of ἐστίν→ participant prominenceτόπος: 'place, location'; renders הַמָּקוֹם. The definite article points to the specific ground on which Moses stands — this particular location has been made holy by the divine presence. The concept of a sacred place (locus sacer) is foundational: holiness is not intrinsic to the ground but derives from divine habitation.
ἐνonpreposition + dative (locative: the place in/on which Moses stands)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative: the place in/on which Moses stands).
ᾧwhichDativerelative pronoun, dative (antecedent: τόπος; object of ἐν)→ participant reference or interestᾧ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, dative (antecedent: τόπος; object of ἐν).
σὺyouNominativesubject of ἕστηκας (emphatic personal pronoun)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject of ἕστηκας (emphatic personal pronoun).
ἕστηκαςare standingPerf Act Indic 2 Sg · ἵστημιmain verb of relative clause (perfect: present state of standing)→ intensive perfect (resulting state: you are now in the position of standing there)ἵστημι: 'to stand'; the perfect ἕστηκας expresses the present resultant state — Moses is standing there right now. The intensive perfect is appropriate: the holiness is a present reality at the moment of address, not hypothetical.
γῆgroundNominativepredicate nominative (what the place is: 'is holy ground')→ participant prominenceγῆ: 'earth, ground, land'; renders אַדְמַת. The phrase γῆ ἁγία ('holy ground') is the theological crux of the command: the ground is made holy by the divine presence, not inherently. This sacralization of physical space anticipates the holy of holies.
ἁγίαholyNominativepredicate adjective modifying γῆ (attributive in predicate position)→ participant prominenceἅγιος: 'holy, set apart, sacred'; renders קֹדֶשׁ. The root ἅγιος in the LXX translates the Hebrew concept of קָדֹשׁ (kadosh: separated, consecrated, belonging to God). 'Holy ground' is ground in which the divine presence dwells — it therefore demands creaturely preparation and deference.
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula (predicate: 'the place ... is holy ground')→ gnomic / descriptive present (stating a present ontological fact)εἰμί: copula.
6
καὶ εἶπεν αὐτῷ Ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου, θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ· ἀπέστρεψεν δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ· εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ.
And he said to him, 'I am the God of your father, the God of Abraham and the God of Isaac and the God of Jacob.' And Moses turned away his face, for he was afraid to look upon God.
After commanding reverence (v.5), God now discloses his identity: 'I am the God of your father, the God of Abraham, Isaac, and Jacob.' The tripartite patriarchal formula is the covenant-identifying name par excellence and will recur at vv.15–16. Mark 12:26 and Luke 20:37 quote this verse to prove resurrection — Jesus' argument that the God who names himself as the God of Abraham in the present tense implies Abraham is still alive. Moses' turning away his face (ἀπέστρεψεν τὸ πρόσωπον) is a mark of reverential fear — the same posture as Elijah (1 Kgs 19:13 LXX) and Isaiah's 'woe is me' (Isa 6:5).
Word-by-word analysis· 30 words
καὶandnarrative conjunction (continuing divine speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (divine speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object (to Moses)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (to Moses).
ἘγώINominativeemphatic pronoun subject of εἰμι (the divine self-presentation)→ participant referenceἘγώ: emphatic first-person pronoun; in Hebrew the self-identification formula אָנֹכִי ('I am...') opens the divine speech. The ἐγώ εἰμι formula in v.6 anticipates and prepares the definitive revelation of v.14 (Ἐγώ εἰμι ὁ ὤν); here identity is named relationally (God of the fathers), there ontologically (the One Who Is).
εἰμιamPres Act Indic 1 Sg · εἰμίcopula in divine self-identification formula→ gnomic / ontological present (a timeless self-declaration)εἰμί: 'to be'; in the divine-identification formula Ἐγώ εἰμι the copula carries ontological weight that will be fully unpacked in v.14. Here it links the divine subject to the covenant name.
ὁtheNominativearticle with θεὸς (predicate-position article identifying a particular God)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate nominative of divine self-identification→ participant prominenceθεός: 'God'; renders אֱלֹהִים; without the article in the genitive phrases that follow (θεὸς Αβρααμ etc.), the noun functions as a title: 'God of Abraham.' The absence of the article in the three genitive phrases is not indefinite but reflects Hebrew construct-state grammar: the God who belongs to Abraham / is Abraham's.
τοῦofGenitivearticle with πατρός→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of relationship ('the God of your father')→ relational specificationπατήρ: 'father'; renders אָבִיךָ ('your father'). The singular 'father' (not 'fathers') in the LXX at this point likely refers to Moses' immediate father Amram, before the expanded patriarchal list follows. Some MSS read 'fathers' (plural).
σουyourGenitivepossessive genitive (referring to Moses)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (referring to Moses).
θεὸςGodNominativepredicate nominative (first of three anarthrous patriarchal titles in apposition)→ participant prominenceθεὸς: meaning 'God'; it serves as predicate nominative (first of three anarthrous patriarchal titles in apposition).
ΑβρααμAbrahamindeclinable proper noun, genitive of relation ('God of Abraham')→ participant identificationΑβρααμ: LXX transliteration of אַבְרָהָם; indeclinable in Greek. The first patriarch; Abraham's covenant with God (Gen 12; 15; 17) is the theological foundation on which the Exodus is built (Exod 2:24 'God remembered his covenant with Abraham, Isaac, and Jacob'). Mark 12:26 quotes 'the God of Abraham' from this verse.
καὶandcoordinate conjunction (linking the second patriarchal name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativepredicate nominative (second patriarchal title)→ participant prominenceθεὸς: meaning 'God'; it serves as predicate nominative (second patriarchal title).
ΙσαακIsaacindeclinable proper noun, genitive of relation→ participant identificationΙσαακ: LXX transliteration of יִצְחָק; indeclinable. The second patriarch; the son of Abraham and Sarah through whom the promise is transmitted.
καὶandcoordinate conjunction (linking the third patriarchal name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativepredicate nominative (third patriarchal title)→ participant prominenceθεὸς: meaning 'God'; it serves as predicate nominative (third patriarchal title).
ΙακωβJacobindeclinable proper noun, genitive of relation→ participant identificationΙακωβ: LXX transliteration of יַעֲקֹב; indeclinable. The third patriarch, father of the twelve tribes. The tripartite formula 'God of Abraham, Isaac, and Jacob' is the standard covenant-identifying divine title throughout the OT and quoted in the NT (Matt 22:32; Mark 12:26; Luke 20:37; Acts 3:13; 7:32). Jesus' use of this formula (Mark 12:26–27) turns on the present-tense force of εἰμι: God is (not 'was') the God of Abraham — therefore Abraham lives.
ἀπέστρεψενturned awayAor Act Indic 3 Sg · ἀποστρέφωmain verb (Moses' reverential response to the divine self-disclosure)→ constative aorist (single decisive gesture of turning away)ἀποστρέφω: 'to turn away, avert'; renders וַיַּסְתֵּר. The turning of the face is a cultural gesture of reverential fear — to look upon God directly was considered deadly (Exod 33:20; Judg 13:22). Moses averts his face as a sign of creaturely submission before divine holiness.
δὲandpostpositive transitional particle (narrative shift to Moses' response)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of ἀπέστρεψεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἀπέστρεψεν.
τὸtheAccusativearticle with πρόσωπον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of ἀπέστρεψεν→ object specificationπρόσωπον: 'face'; renders פָּנָיו ('his face'). The 'face' language (πρόσωπον) will become central in the Exodus narrative: the LORD speaks 'face to face' with Moses (Exod 33:11) and yet Moses cannot see the divine face directly (33:20). The aversion of Moses' face here is the beginning of that dialectic.
αὐτοῦhisGenitivepossessive genitive (referring to Moses)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (referring to Moses).
εὐλαβεῖτοhe was afraidImpf Mid Indic 3 Sg · εὐλαβέομαιmain verb (causal explanatory — giving the reason for the face-aversion)→ imperfective / conative imperfect (Moses' fear as a continuous inner state)εὐλαβέομαι: 'to be cautious, be afraid, stand in awe'; renders וַיִּירָא ('he was afraid'); the word is stronger than mere caution — it combines reverence and fear before the sacred. The LXX uses this verb for reverent fear of God (cf. Heb 5:7 of Christ's reverence). The imperfect captures the ongoing state of Moses' reverential fear.
γὰρforpostpositive causal particle (explaining why Moses turned away)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
κατεμβλέψαιto look uponAor Act Inf · κατεμβλέπωcomplementary infinitive (object of εὐλαβεῖτο: 'afraid to look upon')→ punctiliar (the single act of direct gazing that Moses feared)κατεμβλέπω: 'to look directly at, gaze intently upon'; a compound intensified verb (κατά + ἐν + βλέπω); renders הַבִּיט ('to gaze, look at carefully'). The intensity of the compound verb heightens the danger of direct divine vision — Moses averts his face precisely from this kind of penetrating direct gaze upon the divine.
ἐνώπιονbeforeimproper preposition + genitive (in the presence of, before)→ spatial or relational framingἐνώπιον: 'before, in the presence of, in front of'; a common LXX prepositional idiom rendering לִפְנֵי. The phrase ἐνώπιον τοῦ θεοῦ frames the danger spatially: Moses fears to look straight at God in God's own presence.
τοῦtheGenitivearticle with θεοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of ἐνώπιον (in the presence of God)→ relational specificationθεός: 'God'; the unit closes with τοῦ θεοῦ — Moses cannot look at God directly even as God is self-disclosing. This tension between divine revelation and divine hiddenness is the great dialectic of the Exodus narrative and of the OT theology of the divine face.
7
εἶπεν δὲ κύριος πρὸς Μωυσῆν Ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν· οἶδα γὰρ τὴν ὀδύνην αὐτῶν.
And the Lord said to Moses, 'Seeing I have seen the affliction of my people who are in Egypt, and I have heard their cry because of their taskmasters, for I know their pain.'
The divine speech opens with a triple accumulation of perception verbs: ἰδὼν εἶδον (seeing I have seen), ἀκήκοα (I have heard — perfect, denoting lasting effect), and οἶδα (I know — perfect with present force). This deliberate piling up of divine perception-acts expresses the depth and certainty of God's engagement with Israel's suffering. The Hebraism ἰδὼν εἶδον renders יָרֹא רָאִיתִי (infinitive absolute + finite verb = intensive emphasis); it is quoted verbatim at Acts 7:34 in Stephen's speech. The three verbs move from external perception (sight, hearing) to intimate knowledge (οἶδα), creating a crescendo of divine compassion.
Word-by-word analysis· 28 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςthe LordNominativesubject of εἶπεν→ participant prominenceκύριος: meaning 'the Lord'; it serves as subject of εἶπεν.
πρὸςtopreposition + accusative (addressee: directed-speech construction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee: directed-speech construction).
ΜωυσῆνMosesAccusativeaccusative object of πρός (addressee)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (addressee).
ἸδὼνseeingAor Act Ptcp Nom Sg Masc · ὁράωHebraizing cognate participle intensifying the finite verb εἶδον (calque of Hebrew infinitive absolute)→ intensive / emphatic (the participle + finite verb construction amplifies the certainty and completeness of the divine seeing)ὁράω: 'to see'; the aorist participle ἰδών prefixed to the finite aorist εἶδον calques the Hebrew infinitive absolute construction רָאֹה רָאִיתִי ('seeing I have seen'), which intensifies the verbal action by prefixing the infinitive absolute of the same root. This is the LXX's standard rendering of the Hebrew intensive construction (cf. Gen 2:17 θανάτῳ ἀποθανεῖσθε). Acts 7:34 quotes ἰδὼν εἶδον verbatim, marking it as a canonical Hebraism in the Greek tradition. The construction asserts: 'I have most certainly, fully, and completely seen.'
εἶδονI have seenAor Act Indic 1 Sg · ὁράωmain verb (the intensified divine perception — first of three perception-verbs)→ constative aorist (the completed, definitive act of divine seeing)ὁράω (aor. εἶδον): 'see / perceive'; Saul appeals to what he observed as the ground of his action.
τὴνtheAccusativearticle with κάκωσιν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κάκωσινafflictionAccusativedirect object of εἶδον (what God has seen)→ object specificationκάκωσις: 'affliction, ill-treatment, misery'; renders עֳנִי ('misery, poverty, humiliation'). The noun derives from κακόω ('to harm, ill-treat') — it denotes the concrete suffering of oppression. Cf. v.9 where the related verb appears (θλῖψιν ... θλίβουσιν). The word also appears at Acts 7:34 in the Stephanic quotation.
τοῦofGenitivearticle with λαοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of possession ('the affliction of my people')→ relational specificationλαός: 'people, nation'; renders עַם. The possessive μου ('my people') is theologically pivotal — this is the first use in the chapter of God's proprietary claim over Israel. The phrase ὁ λαός μου will recur at vv.10, 12 as the central object of the Exodus commission.
μουmyGenitivepossessive genitive (the LORD's claim of ownership over Israel)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the LORD's claim of ownership over Israel).
τοῦof thoseGenitivearticle with substantive participial phrase ἐν Αἰγύπτῳ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative: place of Israel's enslavement)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: place of Israel's enslavement).
ΑἰγύπτῳEgyptDativedative object of ἐν (location of affliction)→ sphere or referenceΑἴγυπτος: 'Egypt'; renders מִצְרַיִם; declinable in Greek (unlike most proper names in LXX). Egypt is both a geographic and symbolic entity in the LXX: the house of slavery from which the Exodus is the paradigm redemption.
καὶandcoordinate conjunction (linking the second divine perception)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῆςtheirGenitivearticle with κραυγῆς (genitive object of ἀκήκοα)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κραυγῆςcryGenitivegenitive direct object of ἀκήκοα (object of hearing)→ relational specificationκραυγή: 'cry, shout, outcry'; renders צַעֲקָה. The cry (κραυγή) is the prayer of Israel that rises to God (cf. Exod 2:23). The genitive object with ἀκούω is standard Greek idiom. The noun will recur at v.9 (κραυγὴ τῶν υἱῶν Ισραηλ ἥκει πρός με).
αὐτῶνtheirGenitivepossessive genitive pronoun (referring to Israel)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive pronoun (referring to Israel).
ἀκήκοαI have heardPerf Act Indic 1 Sg · ἀκούωmain verb (second divine perception — perfect expressing lasting effect of hearing)→ intensive / resultative perfect (God has heard and the hearing has had lasting consequence)ἀκούω: 'to hear, listen'; the perfect ἀκήκοα ('I have heard and the hearing stands') renders שָׁמַעְתִּי. The choice of perfect (vs. aorist) implies that the hearing has ongoing effect — God has heard and is still affected by what he heard. This prepares the statement of action in v.8 (κατέβην, 'I came down').
ἀπὸbecause of / frompreposition + genitive (causal or source: 'from / on account of their taskmasters')→ spatial or relational framingἀπὸ: meaning 'because of'; here it marks the relation signaled by preposition + genitive (causal or source: 'from / on account of their taskmasters').
τῶνtheGenitivearticle with ἐργοδιωκτῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐργοδιωκτῶνtaskmastersGenitivegenitive object of ἀπό→ relational specificationἐργοδιώκτης: 'taskmaster, labor-driver'; a compound of ἔργον ('work') + διώκτης ('pursuer, driver'); renders נֹגֵשׂ ('oppressor, overseer'). This is a vivid and somewhat rare compound in Greek — the LXX may have coined or adapted it for this context. The word captures both the compulsion of slave-driving (διώκω = 'pursue, press, drive') and the context of forced labor (ἔργον).
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (third divine perception — perfect with present force, the climax of the triad)→ intensive perfect with present force (I know — and knowing is my permanent state regarding their pain)οἶδα: 'to know' (perfect with present force, from εἴδω); renders יָדַעְתִּי. The three divine perception-verbs (εἶδον / ἀκήκοα / οἶδα) move from external perception to intimate inner knowledge. οἶδα connotes deep, experiential knowing — God does not merely observe Israel's pain from a distance but knows it from within. This is the climax of the divine pathos before the commissioning declaration of v.8–10.
γὰρforpostpositive causal particle (introducing the ground for the preceding hearing)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle with ὀδύνην→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀδύνηνpainAccusativedirect object of οἶδα (what God knows: their pain)→ object specificationὀδύνη: 'pain, grief, anguish'; renders מַכְאֹב ('pain, suffering'); a strong word for physical and emotional anguish. The term appears in the NT at Rom 9:2 (Paul's grief for Israel) and 1 Tim 6:10 (the pain of avarice). Its use here grounds the divine response not in abstract justice but in empathic knowledge of concrete suffering.
αὐτῶνtheirGenitivepossessive genitive pronoun (Israel's pain)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive pronoun (Israel's pain).
8
καὶ κατέβην ἐξελέσθαι αὐτοὺς ἐκ χειρὸς Αἰγυπτίων καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς ἐκείνης καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλήν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι, εἰς τὸν τόπον τῶν Χαναναίων καὶ Χετταίων καὶ Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Ευαίων καὶ Ιεβουσαίων.
And I came down to rescue them from the hand of the Egyptians and to bring them out from that land and to bring them in to a good and broad land, to a land flowing with milk and honey — to the place of the Canaanites and Hittites and Amorites and Perizzites and Girgashites and Hivites and Jebusites.
The verse is structured by three parallel infinitive chains following κατέβην: ἐξελέσθαι (to rescue out), ἐξαγαγεῖν (to lead out), εἰσαγαγεῖν (to lead in) — a triptych of exodus-theology: from Egypt's hand, out of that land, into a new land. The phrase γῆν ῥέουσαν γάλα καὶ μέλι ('a land flowing with milk and honey') appears here for the first time in the Pentateuch; it will become one of the most repeated theological clichés of the OT (Exod 3:17; 13:5; Lev 20:24; Num 14:8; Deut 6:3 et al.). The list of seven nations specifies the extent of the promised territory.
Word-by-word analysis· 45 words
καὶandcoordinate conjunction (narrative continuation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηνI came downAor Act Indic 1 Sg · καταβαίνωmain verb (the divine descent as the divine response to the perception-triad of v.7)→ constative aorist (the completed act of divine descent)καταβαίνω: 'to come down, descend'; renders וָאֵרֵד. The divine 'coming down' (κατέβην) is a strong anthropomorphism: God leaves his heavenly domain and enters the earthly realm of affliction. Cf. Gen 11:5 (the LORD 'came down' to see Babel) — the same idiom. The verb implies that God does not act from a distance but enters the situation of the oppressed.
ἐξελέσθαιto rescueAor Mid Inf · ἐξαιρέωpurpose infinitive (first of three parallel purpose infinitives: 'came down to rescue')→ punctiliar / goal (the rescue as the immediate purpose of the divine descent)ἐξαιρέω middle ἐξελέσθαι: 'to rescue, deliver, take out'; renders לְהַצִּיל ('to save, deliver'). The middle voice of ἐξαιρέω has the specialized sense of 'rescue someone for oneself' — God delivers Israel as his own people. Acts 7:34 echoes this language (καταβὰς ἐξελοῦμαι).
αὐτοὺςthemAccusativedirect object of ἐξελέσθαι (Israel as the object of rescue)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξελέσθαι (Israel as the object of rescue).
ἐκfrompreposition + genitive (separation: 'from the hand of the Egyptians')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from the hand of the Egyptians').
χειρὸςhandGenitivegenitive object of ἐκ (the 'hand' of oppressive power: idiomatic)→ relational specificationχείρ: 'hand'; renders יַד. 'The hand of Egypt' is an idiom for Egyptian power, control, and violence; 'rescuing from the hand' (ἐκ χειρός) is the standard LXX formula for deliverance from a powerful oppressor (cf. 1 Sam 17:37 LXX; Acts 12:11).
Αἰγυπτίωνof the EgyptiansGenitivegenitive of possession / agent ('the hand belonging to the Egyptians')→ relational specificationΑἰγύπτιος: 'Egyptian'; the gentilic adjective used as a noun; renders מִצְרַיִם. The Egyptians as a collective oppressive power are the antagonist of the Exodus narrative.
καὶandcoordinate conjunction (linking the second purpose infinitive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαγαγεῖνto bring outAor Act Inf · ἐξάγωpurpose infinitive (second: 'to bring them out of that land')→ goal / telic (the leading-out as the next stage of rescue)ἐξάγω: 'to lead out, bring out'; renders לְהַעֲלֹתוֹ ('to bring up'). The LXX renders the Hebrew verb of 'bringing up' (עָלָה hiphil) with ἐξάγω ('lead out') rather than ἀνάγω ('lead up'). ἐξάγω becomes the technical Exodus verb: cf. Exod 13:3 LXX; Deut 6:12; Acts 7:36 (ἐξήγαγεν).
αὐτοὺςthemAccusativedirect object of ἐξαγαγεῖν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαγαγεῖν.
ἐκfrompreposition + genitive (separation: from that land)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: from that land).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐκ (the land from which Israel departs)→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ (the land from which Israel departs).
ἐκείνηςthatGenitivedemonstrative adjective (pointing to Egypt as a specific known land)→ relational specificationἐκεῖνος: 'that (one), the afore-mentioned'; ἐκείνης dismissively distances Egypt — 'that land' stands in contrast to 'this good and broad land' that awaits.
καὶandcoordinate conjunction (linking the third purpose infinitive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσαγαγεῖνto bring inAor Act Inf · εἰσάγωpurpose infinitive (third: 'to bring them into a good land')→ goal / telic (the leading-in as the culmination of the rescue sequence)εἰσάγω: 'to lead into, bring in'; renders לְהַעֲלֹת ('to bring up into'). The ἐξ- / εἰσ- pairing (ἐξαγαγεῖν / εἰσαγαγεῖν) is theologically elegant: the Exodus out of Egypt is simultaneously an entrance into the promised land — rescue is never merely negative but has a positive destination.
αὐτοὺςthemAccusativedirect object of εἰσαγαγεῖν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἰσαγαγεῖν.
εἰςintopreposition + accusative (direction: the destination land)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction: the destination land).
γῆνlandAccusativeobject of εἰς (the destination: 'a good and broad land')→ object specificationγῆ: 'land'; the promised land is first described with two adjectives (ἀγαθήν καὶ πολλήν) before being further specified by the flowing-milk-and-honey phrase. The contrast with γῆς ἐκείνης (Egypt) is sharp.
ἀγαθὴνgoodAccusativeattributive adjective modifying γῆν→ object specificationἀγαθός: 'good, fair, beneficial'; renders טוֹבָה. The land is 'good' — a comprehensive LXX term covering agricultural fertility, safety, and divine blessing.
καὶandcoordinate conjunction (linking the two attributes of the land)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολλήνbroad / spaciousAccusativeattributive adjective modifying γῆν→ object specificationπολύς: 'much, many, large'; renders רְחָבָה ('wide, broad, spacious'). The LXX reads πολλήν ('much, great') where the Hebrew רְחָבָה means 'broad/spacious' — a semantic shift from spatial breadth to quantitative abundance. Both readings emphasize the generosity of the land.
εἰςintopreposition + accusative (further specifying the destination, in apposition to εἰς γῆν above)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (further specifying the destination, in apposition to εἰς γῆν above).
γῆνlandAccusativeobject of εἰς (in apposition, further describing the good land)→ object specificationγῆν: meaning 'land'; it serves as object of εἰς (in apposition, further describing the good land).
ῥέουσανflowingPres Act Ptcp Acc Sg Fem · ῥέωattributive participle modifying γῆν ('a land that flows')→ progressive (the flowing is continuous — a permanent, defining characteristic of the land)ῥέω: 'to flow, stream'; renders זָבַת. The present participle ῥέουσαν catches the ongoing fertility of the land — it is perpetually, actively flowing. The phrase γῆν ῥέουσαν γάλα καὶ μέλι appears here for the first time in the Pentateuch (cf. Exod 3:17; 13:5; Lev 20:24; Num 14:8; Deut 6:3 et al.) and became one of the most recognizable phrases of biblical Hebrew and LXX Greek — the land's fertility expressed as an inexhaustible flow of pastoral products.
γάλαmilkAccusativedirect object of ῥέουσαν (first of the two flowing products)→ object specificationγάλα: 'milk'; renders חָלָב. Milk = pastoral abundance, the produce of herds and flocks. The pairing of milk and honey evokes a land ideal for both animal husbandry and apiculture.
καὶandcoordinate conjunction (pairing the two flowing products)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μέλιhoneyAccusativedirect object of ῥέουσαν (second flowing product)→ object specificationμέλι: 'honey'; renders דְּבַשׁ. Whether wild honey (Judg 14:8) or date-syrup (debated) the combination of milk and honey represents the two quintessential products of natural fertility. The phrase functions as a theological slogan for the whole promised inheritance.
εἰςtopreposition + accusative (further specifying the land by its inhabitants / location)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (further specifying the land by its inhabitants / location).
τὸνtheAccusativearticle with τόπον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeobject of εἰς (the specific territory: the land of the seven nations)→ object specificationτόπος: 'place, territory'; renders מְקוֹם. The definite article (τὸν τόπον) refers to the specific, known land of Canaan — already occupied by seven nations whose displacement is anticipated.
τῶνof theGenitivearticle with the seven gentilics in apposition (genitive of the national occupants)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίωνCanaanitesGenitivegenitive specifying the first occupant nation→ relational specificationΧαναναῖος: 'Canaanite'; renders כְּנַעֲנִי; the broadest term for the land's pre-Israelite inhabitants. The list of seven nations is a standard Pentateuchal formula (Deut 7:1; Acts 13:19 lists seven nations). The nations are not demonized as individuals but presented as the current occupants of the promised territory.
καὶandcoordinate conjunction (linking the national list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταίωνHittitesGenitivegenitive (second nation)→ relational specificationΧετταῖος: 'Hittite'; renders חִתִּי; an important ancient Near Eastern power whose presence in Canaan (Neo-Hittites) is attested in Genesis (Ephron the Hittite, Gen 23) and throughout the historical books.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑμορραίωνAmoritesGenitivegenitive (third nation)→ relational specificationΑμορραῖος: 'Amorite'; renders אֱמֹרִי; the Amorites are frequently mentioned as a major Canaanite group occupying the hill country and Transjordan.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦερεζαίωνPerizzitesGenitivegenitive (fourth nation)→ relational specificationΦερεζαῖος: 'Perizzite'; renders פְּרִזִּי; a less-attested group in Canaan, possibly rural village dwellers.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓεργεσαίωνGirgashitesGenitivegenitive (fifth nation)→ relational specificationΓεργεσαῖος: 'Girgashite'; renders גִּרְגָּשִׁי; a less-known Canaanite group; absent from the list in some MSS but present in Rahlfs.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕυαίωνHivitesGenitivegenitive (sixth nation)→ relational specificationΕυαῖος: 'Hivite'; renders חִוִּי; associated in later narrative with Shechem and Gibeon.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙεβουσαίωνJebusitesGenitivegenitive (seventh and final nation in the standard list)→ relational specificationΙεβουσαῖος: 'Jebusite'; renders יְבוּסִי; the pre-Israelite inhabitants of Jerusalem (then Jebus), conquered by David (2 Sam 5:6–7). The seven-nation list encloses the promise: the land has known inhabitants, and their displacement is the content of the covenant obligation.
9
καὶ νῦν ἰδοὺ κραυγὴ τῶν υἱῶν Ισραηλ ἥκει πρός με, κἀγὼ ἑώρακα τὴν θλῖψιν ἣν οἱ Αἰγύπτιοι θλίβουσιν αὐτούς.
And now, behold, the cry of the sons of Israel has come to me, and I have seen the oppression with which the Egyptians oppress them.
The double καὶ νῦν ('and now') brackets vv.9–10 as the present-tense consequence of the past divine perception (vv.7–8): because God has seen and heard (perfect tenses), now (present) the cry has arrived and action is demanded. The figura etymologica θλῖψιν … θλίβουσιν ('the oppression with which they oppress') calques the Hebrew infinitive absolute idiom לָחַץ אֲשֶׁר לֹחֲצִים — intensifying the picture of Egyptian brutality. The verse serves as the pivot from divine monologue to divine commission.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (marking transition from past to present: 'and now')→ adverbial qualificationνῦν: 'now, at this moment'; renders עַתָּה. The καὶ νῦν ('and now') formula signals a pivot in the divine discourse — the recital of past perception transitions to present resolution and future command.
ἰδοὺbeholdpresentative particle (drawing attention to an imminent reality)→ discourse linkage or contrastἰδού: 'look, behold'; the LXX's standard rendering of הִנֵּה; a presentative particle that heightens attention and asserts the immediacy or certainty of what follows. Its use here frames the cry's arrival as an urgent present fact demanding response.
κραυγὴcryNominativesubject of ἥκει→ participant prominenceκραυγή: 'cry, outcry, shout'; renders צַעֲקַת; resuming the verb from Exod 2:23 (where Israel's cry rose to God) and from v.7 of this chapter. The cry (κραυγή) functions as a technical term for the prayer-under-oppression that triggers divine response.
τῶνof theGenitivearticle with υἱῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession (whose cry: 'of the sons of Israel')→ relational specificationυἱός: 'son'; renders בְּנֵי ('sons of'); 'sons of Israel' is the standard LXX expression for the Israelite people as a collective descended from the patriarch Jacob/Israel.
ΙσραηλIsraelindeclinable proper noun, genitive of nation→ participant identificationΙσραηλ: 'Israel'; indeclinable in Greek; renders יִשְׂרָאֵל. The patriarchal name given to Jacob (Gen 32:28) that became the national name for the covenant people.
ἥκειhas comePres Act Indic 3 Sg · ἥκωmain verb (the present arrival of the cry as a present-tense fact)→ perfect-present (ἥκω is always present in form but carries a completed-action sense: 'has come and is now here')ἥκω: 'to have come, be here, arrive'; renders בָּאָה. The verb ἥκω always carries the perfect-present sense ('I have come and am here') even in present form — the cry has arrived and is now present before God. Its use underlines the urgency of the moment.
πρόςtopreposition + accusative (direction: the cry arrives toward/before God)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: the cry arrives toward/before God).
μεmeAccusativeaccusative object of πρός (the divine recipient of the cry)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the divine recipient of the cry).
κἀγὼand INominativeemphatic pronoun subject (crasis of καὶ ἐγώ: 'and I myself')→ participant referenceκἀγώ: crasis of καὶ + ἐγώ ('and I' emphatic); the ἐγώ is emphatic — stressing the divine first-person involvement in seeing the oppression.
ἑώρακαhave seenPerf Act Indic 1 Sg · ὁράωmain verb (perfect: the divine seeing has lasting present effect)→ resultative perfect (the seeing is completed and its consequences bear on the present moment)ὁράω: 'to see'; the perfect ἑώρακα reinforces the preceding perception-triad of v.7 — God has seen and the seeing stands as the basis for action. The chapter's cluster of perception verbs (εἶδον v.7, ἀκήκοα v.7, οἶδα v.7, ἑώρακα v.9) creates a dense dossier of divine attention.
τὴνtheAccusativearticle with θλῖψιν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θλῖψινoppressionAccusativedirect object of ἑώρακα (object of the divine seeing)→ object specificationθλῖψις: 'pressure, oppression, tribulation'; renders לַחַץ ('oppression, pressure'). The word will become one of the key NT terms for affliction that leads to endurance (Rom 5:3; 8:35; 2 Cor 1:4). The figura etymologica θλῖψιν … θλίβουσιν calques the Hebrew intensifying construction.
ἣνwhichAccusativerelative pronoun, accusative (antecedent: θλῖψιν; object of θλίβουσιν)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, accusative (antecedent: θλῖψιν; object of θλίβουσιν).
οἱtheNominativearticle with Αἰγύπτιοι→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of θλίβουσιν (the oppressing agents)→ participant prominenceΑἰγύπτιος: 'Egyptian'; the oppressors, named collectively as the subject of the oppression. The article makes them definite — the specific Egyptians known to both God and Moses.
θλίβουσινoppressPres Act Indic 3 Pl · θλίβωmain verb of relative clause (figura etymologica with θλῖψιν: 'the oppression with which they oppress')→ progressive present (the oppression is currently ongoing — it has not stopped)θλίβω: 'to press, squeeze, oppress'; the cognate verb to θλῖψις; renders לֹחֲצִים. The figura etymologica (noun + cognate verb) is a standard LXX calque of the Hebrew paronomasia intensification pattern.
αὐτούςthemAccusativedirect object of θλίβουσιν (Israel as the oppressed)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of θλίβουσιν (Israel as the oppressed).
10
καὶ νῦν δεῦρο ἀποστελῶ σε πρὸς Φαραω βασιλέα Αἰγύπτου, καὶ ἐξάξεις τὸν λαόν μου τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου.
And now come — I will send you to Pharaoh, king of Egypt, and you shall bring out my people the sons of Israel from the land of Egypt.
The climactic commissioning formula: δεῦρο ἀποστελῶ σε ('come — I will send you'). The καὶ νῦν reprises v.9's transition marker, moving from observation to action. The double future (ἀποστελῶ ... ἐξάξεις) signals divine decree: God will send, and Moses will lead out. The introduction of Φαραω as the named obstacle sets up the conflict. τὸν λαόν μου τοὺς υἱοὺς Ισραηλ (my people the sons of Israel) uses full appositive redundancy to mark the solemnity of the designation.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (transition to the command: 'and now...')→ adverbial qualificationνῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
δεῦροcomeimperatival adverb ('come here!'; functionally an imperative of summons)→ clausal contributionδεῦρο: 'come here, hither'; renders לְכָה. An adverb used as an imperative of motion, summoning Moses into action. It combines spatial (come) and volitional (act) force — God summons Moses out of passivity into mission.
ἀποστελῶI will sendFut Act Indic 1 Sg · ἀποστέλλωmain verb (divine commissioning declaration)→ futuristic / promissory future (God's certain intention to send Moses)ἀποστέλλω: 'to send out, commission'; renders אֶשְׁלָחֲךָ. The verb ἀποστέλλω is the LXX's technical term for prophetic commission — it underlies the noun ἀπόστολος ('sent one, apostle'). God's act of ἀποστέλλω is the basis of Moses' authority: he goes as a divinely commissioned envoy. Cf. v.12 (ἐγώ σε ἀποστέλλω), v.13 (ἀπέσταλκέν με), v.14 (ἀπέσταλκέν με), v.15 (ἀπέσταλκέν με) — the sending is the chapter's central theological claim.
σεyouAccusativeaccusative direct object of ἀποστελῶ (Moses as the commissioned one)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἀποστελῶ (Moses as the commissioned one).
πρὸςtopreposition + accusative (direction of the sending: toward Pharaoh)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the sending: toward Pharaoh).
ΦαραωPharaohindeclinable proper noun, accusative object of πρός (the addressee of Moses' commission)→ participant identificationΦαραω: LXX transliteration of פַּרְעֹה (Pharaoh); indeclinable in Greek. The Egyptian royal title (from Egyptian pr-ʿȝ, 'great house') is used throughout Exodus as the name of the antagonist without specifying the historical individual. The confrontation between Moses (the divine envoy) and Pharaoh (the human sovereign) structures the Exodus narrative.
βασιλέαkingAccusativeaccusative in apposition to Φαραω (title identifying the role)→ object specificationβασιλεύς: 'king'; renders מֶלֶךְ. The apposition βασιλέα Αἰγύπτου ('king of Egypt') establishes Pharaoh's political authority — the one whom Moses must confront is the supreme human power of the ancient world.
Αἰγύπτουof EgyptGenitivegenitive of rule ('king of Egypt')→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of rule ('king of Egypt').
καὶandcoordinate conjunction (linking the two commissioning clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξάξειςyou shall bring outFut Act Indic 2 Sg · ἐξάγωmain verb (Moses' assigned task: leading Israel out)→ promissory / commissioning future (a divinely commissioned and guaranteed future act)ἐξάγω: 'to lead out, bring out'; the same verb as v.8 ἐξαγαγεῖν; renders וְתוֹצִיא. The future ἐξάξεις functions as a command-in-future-form: Moses is not merely predicted to lead Israel out but commissioned to do so. The transition from divine ἀποστελῶ (I will send) to human ἐξάξεις (you will lead out) maps the divine-human cooperation of the Exodus.
τὸνtheAccusativearticle with λαόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξάξεις→ object specificationλαός: 'people'; 'my people' — the divine possessive μου again marks the covenant relationship. The full appositive τὸν λαόν μου τοὺς υἱοὺς Ισραηλ ('my people the sons of Israel') is rhetorically expansive, emphasizing the dignity and belonging of those whom Moses is to lead.
μουmyGenitivepossessive genitive pronoun (the LORD's claim over Israel)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive pronoun (the LORD's claim over Israel).
τοὺςtheAccusativearticle with υἱοὺς (appositive phrase)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeappositive accusative clarifying λαόν ('the sons of Israel')→ object specificationυἱοὺς: meaning 'sons'; it serves as appositive accusative clarifying λαόν ('the sons of Israel').
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
ἐκfrompreposition + genitive (separation: 'out of the land of Egypt')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'out of the land of Egypt').
γῆςlandGenitivegenitive object of ἐκ (the land from which Israel is led out)→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ (the land from which Israel is led out).
Αἰγύπτουof EgyptGenitivegenitive specifying the land→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive specifying the land.
11
εἶπεν δὲ Μωυσῆς πρὸς τὸν θεόν Τίς εἰμι ἐγώ, ὅτι πορεύσομαι πρὸς Φαραω βασιλέα Αἰγύπτου, καὶ ὅτι ἐξάξω τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου;
And Moses said to God, 'Who am I, that I should go to Pharaoh king of Egypt, and that I should bring out the sons of Israel from the land of Egypt?'
Moses raises the first of his five recorded objections (3:11; 3:13; 4:1; 4:10; 4:13). Τίς εἰμι ἐγώ is a humility formula — the rhetorical question expresses genuine inadequacy before the magnitude of the task. The double ὅτι clause echoes the double commission of v.10 (going to Pharaoh / bringing out Israel), making Moses' question a direct response to each element of the charge. The question of identity ('who am I?') will be answered not by establishing Moses' credentials but by asserting the divine presence (v.12: ὅτι ἔσομαί σοι).
Word-by-word analysis· 24 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἶπεν.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
τὸνtheAccusativearticle with θεόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (Moses addresses 'God' rather than 'the LORD', signalling a different register)→ object specificationθεός: 'God'; Moses addresses ὁ θεός (with article) rather than κύριος — the LXX uses both alternately throughout the dialogue. The distinction may reflect the LXX's sensitivity to the Hebrew Elohim/YHWH distinction, or it may be stylistic. Moses' question is directed to the divine partner in the dialogue.
ΤίςwhoNominativeinterrogative pronoun, subject of εἰμι (the rhetorical question of inadequacy)→ participant referenceτίς: 'who?'; renders מִי. The question Τίς εἰμι ἐγώ ('who am I?') is a conventional humility formula in prophetic-commission narratives (cf. 1 Sam 18:18; 2 Sam 7:18 LXX). It does not express false modesty but genuine recognition of the disproportion between Moses' status and the divine commission.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula in the identity question→ existential presentεἰμί: 'be'; ἐγώ εἰμι κύριος renders אֲנִי יהוה.
ἐγώINominativeemphatic pronoun subject (emphasizing the contrast between Moses and the divine commission)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject (emphasizing the contrast between Moses and the divine commission).
ὅτιthatcomplementizer introducing the content of Moses' inadequacy (consecutive: 'such that I should go')→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
πορεύσομαιI should goFut Mid Indic 1 Sg · πορεύομαιmain verb of first ὅτι clause (deliberative / potential future: 'such that I am to go')→ deliberative future (expressing the impossibility or inadequacy Moses feels regarding the mission)πορεύομαι: 'to go, travel, proceed'; renders אֵלֵךְ ('I should go'). The future indicative in rhetorical question with ὅτι functions as a deliberative: Moses questions the fitness of himself as the one who is to go.
πρὸςtopreposition + accusative (direction: toward Pharaoh)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: toward Pharaoh).
ΦαραωPharaohindeclinable proper noun, accusative object of πρός→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative object of πρός.
βασιλέαkingAccusativeappositive to Φαραω (the title that makes the task seem impossible)→ object specificationβασιλέα: meaning 'king'; it serves as appositive to Φαραω (the title that makes the task seem impossible).
Αἰγύπτουof EgyptGenitivegenitive of domain→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of domain.
καὶandcoordinate conjunction (linking the two ὅτι clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτιthatcomplementizer introducing the second element of inadequacy→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἐξάξωI should bring outFut Act Indic 1 Sg · ἐξάγωmain verb of second ὅτι clause (deliberative future)→ deliberative future (Moses questions his fitness to accomplish the leading-out)ἐξάγω: 'to lead out'; same verb as v.10 ἐξάξεις — Moses echoes the divine commissioning language back as a question, making the rhetorical contrast vivid: God says 'you will lead out'; Moses asks 'I should lead out?'
τοὺςtheAccusativearticle with υἱοὺς→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ἐξάξω→ object specificationυἱοὺς: meaning 'sons'; it serves as direct object of ἐξάξω.
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
γῆςlandGenitivegenitive object of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as genitive object of ἐκ.
Αἰγύπτουof EgyptGenitivegenitive specifying the land→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive specifying the land.
12
εἶπεν δὲ ὁ θεὸς Μωυσεῖ λέγων Ὅτι ἔσομαί σοι· καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἐγώ σε ἀποστέλλω· ἐν τῷ ἐξαγαγεῖν σε τὸν λαόν μου ἐξ Αἰγύπτου καὶ λατρεύσετε τῷ θεῷ ἐν τῷ ὄρει τούτῳ.
And God said to Moses, saying, 'Because I will be with you — and this is the sign for you that I am sending you: when you lead my people out of Egypt, you shall worship God on this mountain.'
God's answer to Τίς εἰμι ἐγώ ('who am I?') is structurally striking: he does not answer the question of Moses' identity at all, but substitutes the divine presence: ἔσομαί σοι ('I will be with you'). This is the definitive 'Immanuel' logic of the OT commission — the adequacy of the envoy depends not on his qualities but on the divine accompaniment. The sign (τὸ σημεῖον) is conspicuously prospective: it is not a preceding credential but the very outcome of the mission (worshipping on this mountain). Faith must precede the sign.
Word-by-word analysis· 35 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with θεὸς→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of εἶπεν.
Μωυσεῖto MosesDativedative of indirect object (the addressee)→ sphere or referenceΜωυσεῖ: dative of Μωυσῆς; the declension demonstrates that Μωυσῆς is fully Greek-inflected even though it transliterates a Hebrew name.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (Hebraizing speech-introduction calque of לֵאמֹר)→ durative (the speech continues as it is said)λέγω: 'to say'; the redundant λέγων after εἶπεν is a standard Hebraism in the LXX, directly calquing the Hebrew speech formula וַיֹּאמֶר ... לֵאמֹר.
Ὅτιbecause / forcausal conjunction (giving the reason why Moses need not fear the commission)→ discourse linkage or contrastὅτι: here causal ('because, for'), not declarative ('that'). The LXX renders כִּי ('because, for, indeed') with ὅτι; the divine answer begins not with a credential for Moses but with the divine commitment: 'because I will be with you.'
ἔσομαίI will beFut Mid Indic 1 Sg · εἰμίmain verb of the divine promise (the divine-presence assurance)→ promissory future (an unconditional pledge of divine accompaniment)εἰμί future ἔσομαι: 'I will be'; renders אֶהְיֶה — the very same verbal root that will be disclosed as the divine Name in v.14 (Ἐγώ εἰμι ὁ ὤν from אֶהְיֶה אֲשֶׁר אֶהְיֶה). The divine presence-promise ἔσομαί σοι ('I will be with you') thus anticipates the Name-revelation: God's being-with-Moses is an expression of the divine Being itself. The same promise echoes in Josh 1:5; Isa 43:2; Matt 28:20.
σοιwith youDativedative of accompaniment (the divine presence 'with' Moses)→ participant reference or interestσοι: meaning 'with you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of accompaniment (the divine presence 'with' Moses).
καὶandcoordinate conjunction (linking the sign to the promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῦτόthisNominativedemonstrative pronoun, subject (the sign being defined: 'this is the sign')→ participant referenceτοῦτό: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun, subject (the sign being defined: 'this is the sign').
σοιfor youDativedative of advantage (the sign given for Moses' benefit)→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (the sign given for Moses' benefit).
τὸtheNominativearticle with σημεῖον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σημεῖονsignNominativepredicate nominative ('this is the sign')→ participant prominenceσημεῖον: 'sign, token, signal'; renders הָאוֹת. The sign (σημεῖον) is notable for being post-rather than pre-mission: the sign is the very outcome of the mission (worshipping on Horeb). God does not give Moses a preceding miracle to authenticate him but a prospective promise. This is a theology of faith: the sign confirms after obedience, not before it. Cf. the NT use of σημεῖον in contexts of faith and authentication (John 2:11; 4:54).
ὅτιthatcomplementizer introducing the content of the sign→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἐγώINominativeemphatic pronoun subject (stressing divine agency in the sending)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject (stressing divine agency in the sending).
σεyouAccusativedirect object of ἀποστέλλω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀποστέλλω.
ἀποστέλλωam sendingPres Act Indic 1 Sg · ἀποστέλλωmain verb (the divine commissioning in the present tense: 'I am sending')→ performative / instantaneous present (the sending is being enacted by the very utterance of this word)ἀποστέλλω: 'to send out, commission'; here in the present tense — ἐγώ σε ἀποστέλλω is a performative present: God's speech-act of declaring 'I am sending you' is itself the act of commissioning. The present tense marks the immediacy and ongoing force of the commission.
ἐνwhenpreposition + articular infinitive (temporal: 'when you lead out')→ spatial or relational framingἐν: meaning 'when'; here it marks the relation signaled by preposition + articular infinitive (temporal: 'when you lead out').
τῷtheDativearticle with infinitive (temporal articular infinitive construction)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαγαγεῖνto lead outAor Act Inf · ἐξάγωarticular infinitive (temporal: ἐν τῷ + infinitive = 'when you lead out')→ temporal / goal (the temporal frame of the sign's fulfillment)ἐξάγω: 'to lead out'; same root as throughout the commission. The articular infinitive construction ἐν τῷ ἐξαγαγεῖν is a LXX Hebraism for expressing temporal clauses (cf. ἐν τῷ κρίνειν in Ruth 1:1 LXX).
σεyouAccusativeaccusative subject of the infinitive (Moses as subject of leading out)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of the infinitive (Moses as subject of leading out).
τὸνtheAccusativearticle with λαόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξαγαγεῖν→ object specificationλαόν: meaning 'people'; it serves as direct object of ἐξαγαγεῖν.
μουmyGenitivepossessive genitive→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
ἐξfrompreposition + genitive (separation)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (the land from which Israel departs)→ relational specificationΑἰγύπτου: meaning 'Egypt'; it serves as genitive object of ἐξ (the land from which Israel departs).
καὶandcoordinate conjunction (linking the sign to the worship)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λατρεύσετεyou shall worshipFut Act Indic 2 Pl · λατρεύωmain verb (the prospective sign: worship on Horeb as the future validation of the commission)→ promissory future (the future worship is both the goal of the Exodus and the sign of the sending's authenticity)λατρεύω: 'to serve, worship, render religious service'; renders תַּעַבְדוּן ('you shall serve/worship'). The LXX uses λατρεύω specifically for cultic service rendered to God — not merely obedience but liturgical worship. The entire Exodus project is teleological: not merely liberation from Egypt but liberation for worship of God on the holy mountain. The subject shifts to plural (λατρεύσετε: 'you all/Israel shall worship'), broadening from Moses alone to the whole people.
τῷto / beforeDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative of recipient/reference (worshipping God as the object of service)→ sphere or referenceθεός: 'God'; the dative with λατρεύω is standard — service/worship is rendered 'to' God. The entire Exodus is framed teleologically here: freedom from Egypt = freedom to worship God at Horeb.
ἐνonpreposition + dative (locative: on this mountain)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative: on this mountain).
τῷtheDativearticle with ὄρει→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (the mountain of the sign: Horeb, now Sinai)→ sphere or referenceὄρος: 'mountain'; the same mountain as v.1 (Χωρηβ). The sign is thus geographically circular and narratively satisfying: Moses meets God at Horeb (v.1), leads Israel out (vv.10–12), and returns to worship at Horeb (v.12) — completing the narrative arc that Exodus 19–20 will fill.
τούτῳthisDativedemonstrative pronoun (pointing to the very mountain on which Moses stands during the theophany)→ participant reference or interestτούτῳ: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (pointing to the very mountain on which Moses stands during the theophany).
13
καὶ εἶπεν Μωυσῆς πρὸς τὸν θεόν Ἰδοὺ ἐγὼ ἐλεύσομαι πρὸς τοὺς υἱοὺς Ισραηλ καὶ ἐρῶ πρὸς αὐτούς Ὁ θεὸς τῶν πατέρων ὑμῶν ἀπέσταλκέν με πρὸς ὑμᾶς· ἐρωτήσουσίν με Τί τὸ ὄνομα αὐτοῦ; τί ἐρῶ πρὸς αὐτούς;
And Moses said to God, 'Behold, I will go to the sons of Israel and say to them, "The God of your fathers has sent me to you." And they will ask me, "What is his name?" What shall I say to them?'
Moses' second objection is deeper than the first: not 'who am I?' but 'what is your name?' — anticipating the Israelites' challenge to his authority. The verse frames the problem as a dialogue Moses must conduct (ἐρῶ ... ἐρωτήσουσίν ... ἐρῶ), three future verbs creating an imagined conversation. The Name question in the ancient world is not merely a request for identification but a question about the nature and power of the deity. The answer in vv.14–15 is the most theologically dense passage in the Pentateuch.
Word-by-word analysis· 36 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἶπεν.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
τὸνtheAccusativearticle with θεόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός→ object specificationθεόν: meaning 'God'; it serves as accusative object of πρός.
Ἰδοὺbeholdpresentative particle→ discourse linkage or contrastἰδού: 'behold'; frames Moses' hypothetical scenario.
ἐγὼINominativeemphatic pronoun subject→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject.
ἐλεύσομαιwill goFut Mid Indic 1 Sg · ἔρχομαιmain verb (Moses' hypothetical acceptance of the commission)→ futuristic (the imagined scenario)ἔρχομαι: 'to go'; Moses concedes the going but raises the name-problem.
πρὸςtopreposition + accusative (destination)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
τοὺςtheAccusativearticle with υἱοὺς→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative object of πρός→ object specificationυἱοὺς: meaning 'sons'; it serves as accusative object of πρός.
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρῶI will sayFut Act Indic 1 Sg · λέγωmain verb (Moses' anticipated speech to Israel)→ futuristicλέγω: 'say, tell'; the double-verb structure (ἀπαγγελῶ ... καὶ ἐρῶ) introduces the planned speech verbatim — the reader is given Joseph's exact script for the Pharaoh-audience.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
ὉTheNominativearticle with θεὸς→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἀπέσταλκέν (in Moses' proposed message)→ participant prominenceθεὸς: meaning 'God'; it serves as subject of ἀπέσταλκέν (in Moses' proposed message).
τῶνofGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of relationship ('God of your fathers')→ relational specificationπατήρ: 'father'; the patriarchal formula is Moses' proposed credential — the covenant identification of the sending God.
ὑμῶνyourGenitivepossessive genitive→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
ἀπέσταλκένhas sentPerf Act Indic 3 Sg · ἀποστέλλωmain verb in Moses' proposed message (perfect: a standing commission)→ resultative perfect (Moses comes as one currently commissioned)ἀποστέλλω: 'to send, commission'; the perfect ἀπέσταλκέν will recur verbatim at vv.14b and 15 as the canonical mission-formula.
μεmeAccusativedirect object of ἀπέσταλκέν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀπέσταλκέν.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ὑμᾶςyouAccusativeaccusative object of πρός→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
ἐρωτήσουσίνthey will askFut Act Indic 3 Pl · ἐρωτάωmain verb (Moses' anticipation of the challenge)→ futuristic (a certain anticipated event)ἐρωτάω: 'to ask, inquire'; renders יֹאמְרוּ. Moses anticipates a formal inquiry about the divine name — not curiosity but a challenge to his authority and credentials.
μεmeAccusativedirect object of ἐρωτήσουσίν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐρωτήσουσίν.
ΤίwhatNominativeinterrogative pronoun (the Name question: 'what is his name?')→ participant referenceΤί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (the Name question: 'what is his name?').
τὸtheNominativearticle with ὄνομα→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of the implied copula ('what is his name?')→ participant prominenceὄνομα: 'name'; in the ancient world the deity's name expressed its nature, character, and sphere of power — to know the name was to have access to the person and to be able to invoke it effectively. The Name question is therefore theological, not merely nominal.
αὐτοῦhisGenitivepossessive genitive (the name of the sending God)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the name of the sending God).
τίwhatinterrogative adverb introducing Moses' own question ('what shall I say?')→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative adverb introducing Moses' own question ('what shall I say?').
ἐρῶshall I sayFut Act Indic 1 Sg · λέγωmain verb of Moses' direct question (deliberative future: 'what am I to say?')→ deliberative future (Moses' uncertainty about the answer to the name question)λέγω: 'say, tell'; the double-verb structure (ἀπαγγελῶ ... καὶ ἐρῶ) introduces the planned speech verbatim — the reader is given Joseph's exact script for the Pharaoh-audience.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
αὐτούςthemAccusativeaccusative object of πρός→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
14
καὶ εἶπεν ὁ θεὸς πρὸς Μωυσῆν Ἐγώ εἰμι ὁ ὤν· καὶ εἶπεν Οὕτως ἐρεῖς τοῖς υἱοῖς Ισραηλ Ὁ ὢν ἀπέσταλκέν με πρὸς ὑμᾶς.
And God said to Moses, 'I AM THE ONE WHO IS.' And he said, 'Thus you shall say to the sons of Israel: THE ONE WHO IS has sent me to you.'
The theological summit of the Pentateuch and one of the most consequential verses in the history of philosophy and theology. The Hebrew אֶהְיֶה אֲשֶׁר אֶהְיֶה (ehyeh asher ehyeh) is a first-person imperfect self-referential formula: 'I am/will be what I am/will be.' The LXX renders this with a substantivized present participle (ὁ ὤν, 'the Being One / the One Who Is'), shifting from the dynamic Hebrew first-person into Greek ontological language: God is identified with Being itself. The two clauses of v.14 (Ἐγώ εἰμι ὁ ὤν and Ὁ ὢν ἀπέσταλκέν με) move from divine self-declaration to a transmissible mission-title — the 'I am' becomes 'The One Who Is' for third-person use by Israel.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὁtheNominativearticle with θεὸς→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of εἶπεν.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
ἘγώINominativeemphatic first-person pronoun (the divine subject of the self-identification)→ participant referenceἘγώ: emphatic first-person pronoun; renders אָנֹכִי / אֶהְיֶה. The emphatic ἐγώ frames the self-identification as exclusively divine — no other being makes this claim. In John's Gospel the absolute ἐγώ εἰμι sayings (John 8:24, 28, 58; 13:19) appropriate this formula, with John 8:58 ('before Abraham was, I am') provoking immediate charges of blasphemy — the hearers recognized the divine Name being claimed.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula in divine self-identification (linking the subject Ἐγώ to the predicate ὁ ὤν)→ ontological / gnomic present (a timeless constitutive declaration)εἰμί: 'to be'; in the formula Ἐγώ εἰμι ὁ ὤν the copula εἰμι bridges subject (Ἐγώ) and participial predicate (ὁ ὤν) in a declaration where 'to be' is both the grammatical link and the theological content. The same verb εἰμί forms the participle ὤν — the verb 'to be' appears twice in the formula, as copula and as substantivized participle.
ὁtheNominativearticle substantivizing the participle ὤν ('the one who is')→ noun-phrase markingThe article ὁ with the participle ὤν creates a substantivized participle — 'the one who is' — converting the verbal idea of being into a nominal title applicable as a name. This Greek grammatical move (article + participle = noun) has no direct Hebrew equivalent; it is the LXX translators' creative rendering of the ehyeh asher ehyeh formula into Greek philosophical grammar.
ὤνthe one who isPres Act Ptcp Nom Sg Masc · εἰμίsubstantivized participle (predicate: the divine Name as active, continuous, underived Being)→ gnomic / ontological present (timeless, continuous, self-grounded existence)ὤν: present active participle of εἰμί, 'being, the one who is'; renders אֶהְיֶה (ehyeh — first-person imperfect of הָיָה). The LXX's rendering of the Hebrew first-person self-referential formula (אֶהְיֶה אֲשֶׁר אֶהְיֶה, lit. 'I will be what I will be' or 'I am what I am') with the third-person substantivized participle ὁ ὤν is the most consequential exegetical decision in the history of the LXX. The shift from first-person Hebrew to Greek third-person participial title transforms a divine self-reference into a philosophical claim: God is the One whose very essence is to be — Being itself, the source and ground of all existence, who alone exists underivatively and necessarily. This reading became: (1) the foundation of Philo of Alexandria's theology of ὁ ὤν as God's most proper designation — the One beyond all predicates, whose nature is simply 'to be' (Vit. Mos. 1.75: 'I am the One Who Is, so that they who ask may learn the difference between what is and what is not'; De Somn. 1.230–231; Quod Deus 11; De mut. 11); (2) the basis of the Cappadocian fathers' identification of God's substance with Being — Gregory Nazianzen declares ὁ ὤν the most 'proper' and 'most fitting' of all divine names because it subsumes all temporal designations (Or. 30.18); Gregory of Nyssa deploys ὁ ὤν against Eunomius' claim to know the divine substance; (3) the source of the ΟΩΝ inscribed in the cruciform halo of Christ in Byzantine Pantocrator iconography — the divine name of Exod 3:14 LXX stamped into the visual theology of Eastern Christianity, visible from Ravenna to Athos; (4) the exegetical background of the NT's ὁ ὢν ... ὁ ἐρχόμενος formula in Rev 1:4, 8; 4:8, where Christ is 'the one who is and who was and who is to come' — a temporal expansion of the Exodus participial title; (5) the framework for John's absolute ἐγώ εἰμι declarations (John 8:24, 28, 58; 13:19), especially John 8:58, which appropriates the LXX divine name unambiguously. The Hebrew אֶהְיֶה is formally ambiguous between future-promise ('I will be with you') and ontological present ('I am what I am'). The LXX's choice of ὤν sides with the ontological reading: the present participle expresses timeless, continuous, underived existence — God does not merely promise to accompany Moses, he discloses his eternal nature as the one who is.
καὶandnarrative conjunction (introducing the second divine speech within v.14)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (second speech: the transmissible mission-formula)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Οὕτωςthusadverb (prophetic messenger-formula: 'in these exact words')→ adverbial qualificationοὕτως: 'thus'; renders כֹּה ('thus'). The messenger formula Οὕτως ἐρεῖς marks what follows as verbatim divine speech to be transmitted unchanged.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (Moses' exact charge to transmit the mission-title)→ commissioning futureλέγω (fut. ἐρεῖς): 'you will say'; the future has imperatival force — Joab tells the messenger the exact words to deliver once the king's anger flares: the news of Uriah's death, which will silence the rebuke.
τοῖςto theDativearticle with υἱοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of ἐρεῖς→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative indirect object of ἐρεῖς.
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
ὉTheNominativearticle substantivizing the participle ὢν into the divine mission-title→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὢνOne Who IsPres Act Ptcp Nom Sg Masc · εἰμίsubstantivized participle serving as the divine mission-title (Ὁ ὢν = 'The One Who Is')→ gnomic / ontological present (timeless being as a name Israel may invoke)ὢν: same participle of εἰμί as ὤν above (orthographic variant). In the mission-title Ὁ ὢν ἀπέσταλκέν με, the first-person self-identification is recast into a third-person title that Israel may use: 'The One Who Is has sent me.' The shift from first-person (Ἐγώ εἰμι) to third-person title (Ὁ ὢν) makes the divine name portable — Moses can speak it, Israel can invoke it, and the later tradition can inscribe it in icons. In Byzantine iconography ΟΩΝ appears in the cruciform halo of Christ; in Revelation 1:4 the formula 'the one who is' (ὁ ὤν) is expanded temporally ('and who was and who is to come') — the Exodus participial title becomes the christological name of the Lord of history.
ἀπέσταλκένhas sentPerf Act Indic 3 Sg · ἀποστέλλωmain verb of the mission-formula (perfect: the completed, standing commission)→ resultative perfect (the commission is complete and its consequence — Moses' authority — is the present reality)ἀποστέλλω: 'to send, commission'; the perfect ἀπέσταλκέν ('has sent and the sending stands') is theologically exact: Moses comes to Israel not as one who was once commissioned but as one who is currently under a standing divine commission. The same verb underlies ἀπόστολος ('sent one, apostle'). In John 17:3, 8, 18, 21 the Johannine Jesus uses the same verb in the same perfect tense to express his relation to the Father: the Son is perpetually the one whom the Father has sent.
μεmeAccusativedirect object of ἀπέσταλκέν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀπέσταλκέν.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ὑμᾶςyouAccusativeaccusative object of πρός→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
15
καὶ εἶπεν ὁ θεὸς πάλιν πρὸς Μωυσῆν Οὕτως ἐρεῖς τοῖς υἱοῖς Ισραηλ Κύριος ὁ θεὸς τῶν πατέρων ὑμῶν, θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ, ἀπέσταλκέν με πρὸς ὑμᾶς· τοῦτό μού ἐστιν ὄνομα αἰώνιον καὶ μνημόσυνον γενεῶν γενεαῖς.
And God said again to Moses, 'Thus you shall say to the sons of Israel: The Lord, the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob, has sent me to you. This is my name for ever, and a memorial to generations of generations.'
God speaks a second time (πάλιν), providing the full covenantal name that complements the ontological ὁ ὤν of v.14. The two answers to the name question interpret each other: the Being of v.14 is the covenant God of v.15; the covenant God of v.15 is the Being One of v.14. The divine name has two aspects — ontological and historical-covenantal — that cannot be separated. The closing formula ὄνομα αἰώνιον καὶ μνημόσυνον γενεῶν γενεαῖς ratifies both names as the permanent, memorial identity of Israel's God across all generations.
Word-by-word analysis· 39 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὁtheNominativearticle with θεὸς→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of εἶπεν.
πάλινagainadverb of repetition (marking this as a second divine speech elaborating the first)→ adverbial qualificationπάλιν: 'again'; renders עוֹד. V.15 is not a replacement of v.14 but a complement: the ontological name (ὁ ὤν) is supplemented by the covenantal name (Κύριος ὁ θεὸς τῶν πατέρων). Both are required; neither alone is sufficient.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
Οὕτωςthusadverb (messenger-formula)→ adverbial qualificationΟὕτως: meaning 'thus'; it shapes time, manner, location, or discourse flow in the clause.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (Moses' instruction to transmit verbatim)→ commissioning futureλέγω (fut. ἐρεῖς): 'you will say'; the future has imperatival force — Joab tells the messenger the exact words to deliver once the king's anger flares: the news of Uriah's death, which will silence the rebuke.
τοῖςto theDativearticle with υἱοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of ἐρεῖς→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative indirect object of ἐρεῖς.
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
ΚύριοςThe LordNominativesubject of ἀπέσταλκέν (the Tetragrammaton rendered κύριος)→ participant prominenceκύριος: 'Lord'; the LXX rendering of יהוה (YHWH, the Tetragrammaton). Here κύριος stands as the leading title of the full covenantal name, identifying the ontological ὁ ὤν of v.14 with the historical covenant God of the patriarchs. The combination Κύριος ὁ θεὸς τῶν πατέρων establishes that the God of Being (v.14) and the God of the covenant (v.15) are one and the same.
ὁtheNominativearticle with θεὸς→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeappositive to Κύριος→ participant prominenceθεὸς: meaning 'God'; it serves as appositive to Κύριος.
τῶνofGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of relationship→ relational specificationπατήρ: 'father'; renders אֲבֹתֵיכֶם. The covenantal name anchors God's identity in history — not the deity of abstract 'being' but the God who acted in the lives of specific historical ancestors and bound himself by covenant to their descendants.
ὑμῶνyourGenitivepossessive genitive→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
θεὸςGodNominativefirst patriarchal title→ participant prominenceθεὸς: meaning 'God'; it serves as first patriarchal title.
ΑβρααμAbrahamindeclinable proper noun, genitive of relation→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of relation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativesecond patriarchal title→ participant prominenceθεὸς: meaning 'God'; it serves as second patriarchal title.
ΙσαακIsaacindeclinable proper noun, genitive of relation→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of relation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativethird patriarchal title→ participant prominenceθεὸς: meaning 'God'; it serves as third patriarchal title.
ΙακωβJacobindeclinable proper noun, genitive of relation→ participant identificationΙακωβ: the three-patriarch formula is the canonical covenantal identifier (cf. v.6; Mark 12:26; Acts 3:13; 7:32). The repetition here (cf. vv.6, 15, 16) frames the entire theophany narrative within covenant continuity.
ἀπέσταλκένhas sentPerf Act Indic 3 Sg · ἀποστέλλωmain verb of the mission-formula (perfect: completed, standing commission)→ resultative perfectἀποστέλλω: the same mission-formula as v.14b (Ὁ ὢν ἀπέσταλκέν με), now with the full covenantal name as subject. The double mission-formula (vv.14b, 15) seals Moses' commission with two divine assertions.
μεmeAccusativedirect object of ἀπέσταλκέν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀπέσταλκέν.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ὑμᾶςyouAccusativeaccusative object of πρός→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
τοῦτόthisNominativedemonstrative pronoun, subject of ἐστιν (the double name-formula of vv.14–15 as a whole)→ participant referenceτοῦτό: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun, subject of ἐστιν (the double name-formula of vv.14–15 as a whole).
μούmyGenitivepossessive genitive ('this is my name')→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('this is my name').
ἐστινisPres Act Indic 3 Sg · εἰμίcopula ('this is my name')→ gnomic present (a permanently valid ontological declaration)εἰμί: copula.
ὄνομαnameNominativepredicate nominative ('this is my name')→ participant prominenceὄνομα: 'name'; renders שְׁמִי ('my name'). The declaration τοῦτό μού ἐστιν ὄνομα αἰώνιον ratifies both the ὁ ὤν of v.14 and the κύριος / patriarchal formula of v.15 as the single, permanent divine name — not a provisional designation but an eternal identity.
αἰώνιονeternalNominativeattributive adjective modifying ὄνομα→ participant prominenceαἰώνιος: 'eternal, age-long'; renders לְעֹלָם ('for ever'). The divine name is αἰώνιον — it does not expire, change, or become obsolete. The same adjective is applied to life (ζωὴ αἰώνιος) throughout the NT, rooted in this tradition of divine permanence.
καὶandcoordinate conjunction (linking eternal name and memorial)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μνημόσυνονmemorialNominativepredicate nominative (parallel to ὄνομα: the name is a living memorial)→ participant prominenceμνημόσυνον: 'memorial, remembrance, reminder'; renders זִכְרִי ('my memorial'). The term is related to μνήμη ('memory') and means that the divine Name functions as a memorial act — to invoke the Name is to remember God's covenant acts across time. The phrase μνημόσυνον γενεῶν γενεαῖς ('a memorial to generations of generations') is a solemn Hebraism: the repetition γενεῶν γενεαῖς (gen. + dat.) renders לְדֹר דֹּר ('generation to generation'), a perpetuity formula meaning the memorial passes continuously from each generation to the next without end. In Acts 10:4 Cornelius' prayers rise as a μνημόσυνον before God; the NT Eucharistic formula εἰς τὴν ἐμὴν ἀνάμνησιν (Luke 22:19) — the anamnesis — echoes this memorial-language rooted in Exod 3:15.
γενεῶνof generationsGenitivegenitive of reference (the generations to which the memorial belongs)→ relational specificationγενεά: 'generation'; the genitive γενεῶν in combination with the dative γενεαῖς creates the Hebraism לְדֹר דֹּר ('generation to generation') — a perpetuity formula.
γενεαῖςto generationsDativedative of reference (the memorial given 'to' each successive generation)→ sphere or referenceγενεαῖς: meaning 'to generations'; it serves as dative of reference (the memorial given 'to' each successive generation).
16
ἐλθὼν συνάγαγε τὴν γερουσίαν τῶν υἱῶν Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς Κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὦπταί μοι, θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ λέγων Ἐπισκοπῇ ἐπέσκεμμαι ὑμᾶς καὶ ὅσα συμβέβηκεν ὑμῖν ἐν Αἰγύπτῳ.
Go, assemble the elders of the sons of Israel and say to them, 'The Lord, the God of your fathers, has appeared to me — the God of Abraham and the God of Isaac and the God of Jacob — saying, "I have surely visited you and all that has happened to you in Egypt."'
God moves from Name-revelation (vv.14–15) to operational instructions. The participle ἐλθὼν + imperative συνάγαγε is the standard LXX command structure. The elders (γερουσία) are the institutional leadership of Israel, the proper recipients before Moses approaches Pharaoh. The intensive Ἐπισκοπῇ ἐπέσκεμμαι calques the Hebrew infinitive absolute פָּקֹד פָּקַדְתִּי, affirming the certainty of the divine visitation. The verse launches the chain of instructions extending to v.22.
Word-by-word analysis· 37 words
ἐλθὼνgoingAor Act Ptcp Nom Sg Masc · ἔρχομαιattendant-circumstance participle ('go and assemble')→ punctiliarἔρχομαι: 'to go'; ἐλθών as attendant circumstance renders לֵךְ / הָלֹךְ + imperative. Moses must first go before assembling.
συνάγαγεassembleAor Act Imper 2 Sg · συνάγωmain verb (imperative: first operational command)→ punctiliar aorist imperative (a single decisive act of assembly)συνάγω: 'to gather, assemble'; renders אֱסֹף. The assembly of the γερουσία is the first formal act of Moses' mission — establishing collective leadership before the approach to Pharaoh. The root συν-άγω underlies συναγωγή (synagogue).
τὴνtheAccusativearticle with γερουσίαν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γερουσίανcouncil of eldersAccusativedirect object of συνάγαγε→ object specificationγερουσία: 'council of elders, senate'; from γέρων ('elder'); renders זִקְנֵי ('elders of'). The formal elder-council is the institutional structure Moses must engage — not merely the people at large but the recognized community leaders.
τῶνof theGenitivearticle with υἱῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of relation→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of relation.
ΙσραηλIsraelindeclinable proper noun, genitive of descent→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of descent.
καὶandcoordinate conjunction (linking the two commands)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (the content of Moses' speech to the elders)→ commissioning futureλέγω (fut. ἐρεῖς): 'you will say'; the future has imperatival force — Joab tells the messenger the exact words to deliver once the king's anger flares: the news of Uriah's death, which will silence the rebuke.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
αὐτούςthemAccusativeaccusative object of πρός (the elders)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the elders).
ΚύριοςThe LordNominativesubject of ὦπταί→ participant prominenceκύριος: 'Lord'; renders YHWH. The theophanic report to the elders leads with κύριος — the divine name of v.15 — before the patriarchal formula.
ὁtheNominativearticle with θεὸς→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeappositive to Κύριος→ participant prominenceθεὸς: meaning 'God'; it serves as appositive to Κύριος.
τῶνofGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of relationship→ relational specificationπατέρων: meaning 'fathers'; it serves as genitive of relationship.
ὑμῶνyourGenitivepossessive genitive→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
ὦπταίhas appearedPerf Pass Indic 3 Sg · ὁράωmain verb (the theophanic perfect: the appearing is complete and its authority stands)→ resultative perfect (the theophany's consequences are ongoing)ὁράω passive perfect ὦπταί: 'has appeared, has been seen'; renders נִרְאָה (niphal of רָאָה). The perfect (vs. the aorist ὤφθη in v.2) signals that the theophany's authority remains in force — Moses reports an appearance whose commission is active and present.
μοιto meDativedative of reference (Moses as the recipient of the theophany)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference (Moses as the recipient of the theophany).
θεὸςGodNominativeappositive resuming Κύριος (patriarchal list)→ participant prominenceθεὸς: meaning 'God'; it serves as appositive resuming Κύριος (patriarchal list).
ΑβρααμAbrahamindeclinable proper noun, genitive of relation→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of relation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativesecond patriarchal appositive→ participant prominenceθεὸς: meaning 'God'; it serves as second patriarchal appositive.
ΙσαακIsaacindeclinable proper noun, genitive of relation→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of relation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεὸςGodNominativethird patriarchal appositive→ participant prominenceθεὸς: meaning 'God'; it serves as third patriarchal appositive.
ΙακωβJacobindeclinable proper noun, genitive of relation→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of relation.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple introducing the divine speech within the appearance (Hebraism: calque of לֵאמֹר)→ durativeλέγω (pres. ptcp.): renders the quotative לֵאמֹר ('saying').
ἘπισκοπῇvisitingDativecognate dative intensifying ἐπέσκεμμαι (calque of Hebrew infinitive absolute: 'I have surely visited')→ sphere or referenceἐπισκοπή: 'visitation'; the cognate dative Ἐπισκοπῇ ἐπέσκεμμαι calques the Hebrew infinitive absolute פָּקֹד פָּקַדְתִּי ('visiting I have visited'). ἐπισκοπή in the LXX carries the force of divine saving intervention; cf. Luke 1:68 εὐλογητὸς κύριος ... ὅτι ἐπεσκέψατο ('because he visited') — Zechariah's canticle explicitly invokes the Exodus visitation tradition.
ἐπέσκεμμαιI have visitedPerf Mid/Pass Indic 1 Sg · ἐπισκέπτομαιmain verb of the divine speech (intensive with cognate dative: 'I have surely visited')→ resultative perfect (the divine visitation is complete; redemption has begun)ἐπισκέπτομαι: 'to visit, attend to'; the perfect ἐπέσκεμμαι means God has already visited — the process of redemption has begun even before Israel sees its effects. The NT picks up this language: Luke 1:68, 78; 7:16 all describe God's saving intervention in terms of divine 'visitation' (ἐπισκέπτομαι / ἐπισκοπή).
ὑμᾶςyouAccusativedirect object of ἐπέσκεμμαι (Israel as the object of the divine visitation)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐπέσκεμμαι (Israel as the object of the divine visitation).
καὶandcoordinate conjunction (extending the visitation to its content)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅσαall things thatAccusativerelative / indefinite accusative (all that has happened)→ object specificationὅσος: 'as many as, all that'; the neuter plural ὅσα is comprehensive — God's visitation extends to every aspect of Israel's affliction.
συμβέβηκενhas happenedPerf Act Indic 3 Sg · συμβαίνωmain verb of the relative clause (perfect: completed events God has attended to)→ resultative perfectσυμβαίνω: 'to come about, happen'; renders עָשׂוּ לָכֶם. The LXX's choice of συμβαίνω ('happen') slightly softens the active 'what they have done to you' — perhaps to emphasize God's knowledge of all that has befallen rather than focusing blame.
ὑμῖνto youDativedative of disadvantage→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑἰγύπτῳEgyptDativedative of place→ sphere or referenceΑἰγύπτῳ: meaning 'Egypt'; it serves as dative of place.
17
καὶ εἶπα Ἀναβιβάσω ὑμᾶς ἐκ τῆς κακώσεως τῶν Αἰγυπτίων εἰς τὴν γῆν τῶν Χαναναίων καὶ Χετταίων καὶ Αμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Ευαίων καὶ Ιεβουσαίων, εἰς γῆν ῥέουσαν γάλα καὶ μέλι.
And I said, "I will bring you up out of the affliction of the Egyptians into the land of the Canaanites and Hittites and Amorites and Perizzites and Girgashites and Hivites and Jebusites, into a land flowing with milk and honey."
Moses, in the speech he is to deliver to the elders (begun in v.16), now quotes the divine promise directly in the first person (εἶπα, 'I said'): God's promise to bring Israel up from affliction to the promised land. The verse reprises v.8 but is now framed as God's first-person speech to be reported to the elders. The first-person form ἀναβιβάσω ('I will bring up') marks the speaker as God within Moses' reported speech. The seven-nation list and the milk-and-honey phrase repeat verbatim from v.8, creating narrative chiasm.
Word-by-word analysis· 32 words
καὶandnarrative conjunction (continuing Moses' reported speech to the elders)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (within Moses' reported divine speech to the elders: 'I [God] said')→ constative aoristλέγω: the first-person εἶπα is God's voice within Moses' speech to the elders — the divine promise Moses reports to them. The shift of grammatical person (God speaks as 'I' within Moses' third-person narration) is standard in Hebrew-LXX reported speech conventions.
ἈναβιβάσωI will bring upFut Act Indic 1 Sg · ἀναβιβάζωmain verb of the divine promise (God's commitment to bring Israel up)→ promissory future (a divine pledge)ἀναβιβάζω: 'to bring up, lead up'; renders אַעֲלֶה אֶתְכֶם ('I will bring you up'). The verb ἀναβιβάζω (ἀνα- = 'up') differs from the ἐξάγω ('lead out') of vv.8, 10 — here the direction is upward, reflecting the geographic and theological movement from Egyptian lowlands/oppression to the highland promised land. The ascent is simultaneously physical and covenantal.
ὑμᾶςyouAccusativedirect object of ἀναβιβάσω (Israel as the people to be brought up)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀναβιβάσω (Israel as the people to be brought up).
ἐκout ofpreposition + genitive (separation from affliction)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation from affliction).
τῆςtheGenitivearticle with κακώσεως→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κακώσεωςafflictionGenitivegenitive object of ἐκ (the affliction from which Israel is delivered)→ relational specificationκάκωσις: 'affliction, ill-treatment'; the same word as in v.7 (τὴν κάκωσιν τοῦ λαοῦ μου). The verbal echo creates a ring: God saw the κάκωσις (v.7) and now promises to bring Israel out of it (v.17).
τῶνof theGenitivearticle with Αἰγυπτίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive of source / agent (whose affliction Israel is delivered from)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive of source / agent (whose affliction Israel is delivered from).
εἰςintopreposition + accusative (destination: the promised land)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (destination: the promised land).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of εἰς (the destination land of the seven nations)→ object specificationγῆν: meaning 'land'; it serves as object of εἰς (the destination land of the seven nations).
τῶνof theGenitivearticle introducing the seven-nation list→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίωνCanaanitesGenitivegenitive (first nation in the standard list)→ relational specificationΧαναναίων: meaning 'Canaanites'; it serves as genitive (first nation in the standard list).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταίωνHittitesGenitivegenitive (second nation)→ relational specificationΧετταίων: meaning 'Hittites'; it serves as genitive (second nation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑμορραίωνAmoritesGenitivegenitive (third nation)→ relational specificationΑμορραίων: meaning 'Amorites'; it serves as genitive (third nation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦερεζαίωνPerizzitesGenitivegenitive (fourth nation)→ relational specificationΦερεζαίων: meaning 'Perizzites'; it serves as genitive (fourth nation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓεργεσαίωνGirgashitesGenitivegenitive (fifth nation)→ relational specificationΓεργεσαίων: meaning 'Girgashites'; it serves as genitive (fifth nation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕυαίωνHivitesGenitivegenitive (sixth nation)→ relational specificationΕυαίων: meaning 'Hivites'; it serves as genitive (sixth nation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙεβουσαίωνJebusitesGenitivegenitive (seventh nation)→ relational specificationΙεβουσαῖος: 'Jebusite'; the standard seven-nation list (as in v.8) repeated here in the reported divine speech — the repetition frames the promise as confirmed and stable.
εἰςintopreposition + accusative (further specifying the destination)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (further specifying the destination).
γῆνlandAccusativeobject of εἰς (in apposition: 'a land flowing with milk and honey')→ object specificationγῆν: meaning 'land'; it serves as object of εἰς (in apposition: 'a land flowing with milk and honey').
ῥέουσανflowingPres Act Ptcp Acc Sg Fem · ῥέωattributive participle modifying γῆν→ progressive (perpetually and actively flowing — a defining characteristic)ῥέω: 'to flow'; γῆν ῥέουσαν γάλα καὶ μέλι repeats verbatim from v.8 — this is the chapter's signature promise-phrase, now repeated in the speech Moses will deliver to the elders, confirming the promise.
γάλαmilkAccusativedirect object of ῥέουσαν→ object specificationγάλα: meaning 'milk'; it serves as direct object of ῥέουσαν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μέλιhoneyAccusativedirect object of ῥέουσαν→ object specificationμέλι: meaning 'honey'; it serves as direct object of ῥέουσαν.
18
καὶ εἰσακούσονταί σου τῆς φωνῆς, καὶ εἰσελεύσῃ σὺ καὶ ἡ γερουσία Ισραηλ πρὸς Φαραω βασιλέα Αἰγύπτου, καὶ ἐρεῖς πρὸς αὐτόν Ὁ θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς· πορευσόμεθα οὖν ὁδὸν τριῶν ἡμερῶν εἰς τὴν ἔρημον, ὅπως θύσωμεν τῷ κυρίῳ τῷ θεῷ ἡμῶν.
And they will listen to your voice, and you shall go — you and the elders of Israel — to Pharaoh king of Egypt, and say to him, 'The God of the Hebrews has summoned us; we will therefore go a three-days' journey into the wilderness, so that we may sacrifice to the Lord our God.'
God predicts (εἰσακούσονταί, future: 'they will listen') that the elders will accept Moses' message, then scripts the precise words Moses and the elders are to say to Pharaoh. The request to Pharaoh is deliberately modest: a three-day journey for sacrifice — not a permanent departure. The title 'the God of the Hebrews' (ὁ θεὸς τῶν Ἑβραίων) is used specifically for Pharaoh, a Gentile audience, rather than the more intimate 'God of the fathers'; the same title recurs throughout the Exodus plague-narrative.
Word-by-word analysis· 41 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσακούσονταίthey will listen toFut Mid Indic 3 Pl · εἰσακούωmain verb (divine prediction: the elders' response)→ predictive future (a certain divine foreknowledge of the elders' obedience)εἰσακούω: 'to listen to, heed, obey' (εἰς- intensifies: 'listen in, give ear'); renders יִשְׁמְעוּ. The compound εἰσακούω carries the nuance of attentive, willing hearing that leads to compliance — not mere auditory reception.
σουyourGenitivegenitive object of εἰσακούσονταί (the one whose voice they hear)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of εἰσακούσονταί (the one whose voice they hear).
τῆςtheGenitivearticle with φωνῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσακούσονταί (the voice to which the elders listen)→ relational specificationφωνή: 'voice, sound'; renders קֹלֶךָ. 'Listening to the voice' (εἰσακούω + genitive of φωνή) is a standard OT obedience formula (cf. LXX Deut 28:1 ἐὰν ἀκοῇ εἰσακούσῃς τῆς φωνῆς κυρίου).
καὶandcoordinate conjunction (linking the prediction to the action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσελεύσῃyou shall go inFut Mid Indic 2 Sg · εἰσέρχομαιmain verb (the commanded approach to Pharaoh)→ commissioning futureεἰσέρχομαι: 'to go in, enter'; renders וּבָאתָ ('and you shall come in'). The formal entry into Pharaoh's court is the decisive confrontation that the chapter has been building toward.
σὺyouNominativeemphatic pronoun subject (Moses specifically named)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject (Moses specifically named).
καὶandcoordinate conjunction (Moses and the elders together)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle with γερουσία→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γερουσίαeldersNominativesubject coordinated with σύ (Moses and the elders go together)→ participant prominenceγερουσία: 'council of elders'; the collective leadership accompanies Moses — the approach to Pharaoh is not Moses alone but the entire Israelite leadership body. This gives the request institutional legitimacy.
ΙσραηλIsraelindeclinable proper noun, genitive of belonging→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of belonging.
πρὸςtopreposition + accusative (destination: Pharaoh's court)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination: Pharaoh's court).
ΦαραωPharaohindeclinable proper noun, accusative object of πρός→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative object of πρός.
βασιλέαkingAccusativeappositive to Φαραω→ object specificationβασιλέα: meaning 'king'; it serves as appositive to Φαραω.
Αἰγύπτουof EgyptGenitivegenitive of domain→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of domain.
καὶandcoordinate conjunction (linking the entry to the speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (scripting Moses' exact words to Pharaoh)→ commissioning futureλέγω (fut. ἐρεῖς): 'you will say'; the future has imperatival force — Joab tells the messenger the exact words to deliver once the king's anger flares: the news of Uriah's death, which will silence the rebuke.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
αὐτόνhimAccusativeaccusative object of πρός (Pharaoh as addressee)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Pharaoh as addressee).
ὉTheNominativearticle with θεὸς→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of προσκέκληται→ participant prominenceθεὸς: meaning 'God'; it serves as subject of προσκέκληται.
τῶνof theGenitivearticle with Ἑβραίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἙβραίωνHebrewsGenitivegenitive of belonging ('God of the Hebrews')→ relational specificationἙβραῖος: 'Hebrew'; renders הָעִבְרִים. The designation 'God of the Hebrews' is used specifically in speeches to Pharaoh and Egyptians throughout the plague narrative (Exod 5:3; 7:16; 9:1, 13; 10:3) — it is the diplomatic form of Israel's divine name, intelligible to outsiders. The word Ἑβραῖος may derive from עֵבֶר (Eber, ancestor) or from עָבַר ('cross over') reflecting the identity of the people as those who crossed over from the other side.
προσκέκληταιhas summonedPerf Mid/Pass Indic 3 Sg · προσκαλέωmain verb (the divine summons as the reason for the request)→ resultative perfect (God's summoning stands as the present basis for the request)προσκαλέω: 'to summon, call to oneself'; renders נִקְרָא עָלֵינוּ ('has encountered/called us'). The perfect προσκέκληται makes the divine summons a present, standing fact — Israel goes because God has called and the calling remains in force. The same verb is used in Acts for God's call to mission (Acts 2:39; 13:2; 16:10).
ἡμᾶςusAccusativedirect object of προσκέκληται (Israel as those summoned)→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προσκέκληται (Israel as those summoned).
πορευσόμεθαwe will goFut Mid Indic 1 Pl · πορεύομαιmain verb (the request: 'we will go' — a polite first-person future functioning as a request)→ futuristic / petitioning (framing the request as a proposed action pending consent)πορεύομαι: 'to go, travel'; the first-person plural is diplomatically framed — Moses does not say 'let us go' (subjunctive) but 'we will go' (future), presenting the departure as an intention awaiting acknowledgment.
οὖνthereforeinferential particle ('therefore, consequently')→ discourse linkage or contrastοὖν: 'therefore, then'; renders וְעַתָּה ('and now'). The οὖν draws the consequence from the divine summons: since God has called us, we must therefore go.
ὁδὸνa journeyAccusativeaccusative of extent (the journey as a measured distance: 'a three-days' journey')→ object specificationὁδός: 'road, way, journey'; the accusative ὁδόν here is an accusative of extent or manner — 'we will go [for the extent of] a three-days' journey.' The three-day journey is the stated diplomatic request to Pharaoh; cf. Exod 5:3; 8:27.
τριῶνof threeGenitivegenitive of measure (three days as the extent of the journey)→ relational specificationτριῶν: meaning 'of three'; it serves as genitive of measure (three days as the extent of the journey).
ἡμερῶνdaysGenitivegenitive of measure (the number of days)→ relational specificationἡμέρα: 'day'; ὁδὸν τριῶν ἡμερῶν ('a three-days' journey') is a standard biblical measure of distance — far enough to reach the wilderness but not so far as to suggest permanent departure. The modest scope of the request is diplomatically calculated.
εἰςintopreposition + accusative (destination: the wilderness)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (destination: the wilderness).
τὴνtheAccusativearticle with ἔρημον→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeobject of εἰς (the destination: the sacred wilderness of encounter)→ object specificationἔρημος: 'desert, wilderness'; the same wilderness where Moses met God (v.1). The request to go 'into the wilderness' is topographically specific — back to the sacred space of the theophany.
ὅπωςso thatfinal conjunction (introducing the purpose of the journey: sacrifice)→ discourse linkage or contrastὅπως: 'so that, in order that'; with subjunctive θύσωμεν. The purpose of the journey is explicitly religious: sacrifice. The final ὅπως clause reveals the theological core of the Exodus — liberation is for worship.
θύσωμενwe may sacrificeAor Act Subj 1 Pl · θύωsubjunctive in purpose clause (the stated goal: to offer sacrifice)→ telic (purpose / goal of the journey)θύω: 'to sacrifice, offer'; renders וְנִזְבְּחָה ('that we may sacrifice'). The act of sacrifice (θυσία) is the concrete expression of the worship that was the purpose of the Exodus (cf. v.12 λατρεύσετε τῷ θεῷ). Sacrifice = the recognition of divine sovereignty through the gift of life.
τῷtoDativearticle with κυρίῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳthe LordDativedative of recipient (sacrifice offered to the LORD)→ sphere or referenceκύριος: 'Lord'; renders יהוה. The recipients of the sacrifice are explicitly named — not an anonymous deity but the specific covenant LORD whose name has just been disclosed in vv.14–15.
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeappositive to κυρίῳ ('to the Lord our God')→ sphere or referenceθεῷ: meaning 'God'; it serves as appositive to κυρίῳ ('to the Lord our God').
ἡμῶνourGenitivepossessive genitive (the covenant claim: 'our God')→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the covenant claim: 'our God').
19
ἐγὼ δὲ οἶδα ὅτι οὐ προήσεται ὑμᾶς Φαραω βασιλεὺς Αἰγύπτου εἰ μὴ διὰ χειρὸς κραταιᾶς.
But I know that Pharaoh king of Egypt will not release you unless by a strong hand.
God's self-assurance: he knows (οἶδα — perfect with present force) Pharaoh's certain refusal in advance. The exception clause εἰ μὴ διὰ χειρὸς κραταιᾶς ('unless by a strong hand') sets up the plague narrative — the strong hand is God's power manifested in the plagues. The verse is a pivot from diplomatic request (v.18) to divine power (v.20): the request will fail; only divine force will succeed.
Word-by-word analysis· 15 words
ἐγὼINominativeemphatic pronoun subject (God's own foreknowledge asserted against the coming failure)→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject (God's own foreknowledge asserted against the coming failure).
δὲbutpostpositive adversative (marking the counterpoint to the diplomatic request)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (divine omniscience declared)→ perfect with present force (a state of knowing, not a past event)οἶδα: 'to know' (perfect with present force); God's οἶδα echoes v.7's οἶδα γὰρ τὴν ὀδύνην αὐτῶν — there God knew Israel's pain; here God knows Pharaoh's coming refusal. The divine knowing is comprehensive: it encompasses both the suffering of the oppressed and the stubbornness of the oppressor.
ὅτιthatcomplementizer (introducing the content of God's knowing)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προήσεταιwill releaseFut Mid Indic 3 Sg · προΐημιmain verb of the ὅτι clause (Pharaoh's certain refusal)→ predictive future (certain foreknown outcome)προΐημι: 'to let go, release, send forward'; renders יְשַׁלַּח ('will let go/release'). The same verbal concept (releasing, letting go) runs through the plague narrative: Pharaoh refusing to 'let go' of Israel is the plot tension from here through Exod 12–14.
ὑμᾶςyouAccusativedirect object of προήσεται (Israel as those Pharaoh will refuse to release)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προήσεται (Israel as those Pharaoh will refuse to release).
ΦαραωPharaohindeclinable proper noun, nominative subject of προήσεται→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of προήσεται.
βασιλεὺςkingNominativeappositive to Φαραω→ participant prominenceβασιλεὺς: meaning 'king'; it serves as appositive to Φαραω.
Αἰγύπτουof EgyptGenitivegenitive of domain→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of domain.
εἰifconditional conjunction (with μή: 'unless')→ discourse linkage or contrastεἰ: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (with εἰ: εἰ μή = 'unless, except')→ discourse linkage or contrastεἰ μή: 'unless, except'; renders כִּי אִם ('only if, except'). The exception clause εἰ μὴ διὰ χειρὸς κραταιᾶς frames the entire plague narrative in one phrase: only divine force will accomplish what diplomacy cannot.
διὰby / throughpreposition + genitive (instrumental: 'by means of a strong hand')→ spatial or relational framingδιὰ: meaning 'by'; here it marks the relation signaled by preposition + genitive (instrumental: 'by means of a strong hand').
χειρὸςhandGenitivegenitive object of διά (the instrument of divine power)→ relational specificationχείρ: 'hand'; the 'strong hand' (χεὶρ κραταιά) is the standard theological metaphor for divine power in the Exodus tradition (Deut 6:21; 26:8; Ps 135:12 LXX) — the outstretched hand of God that strikes Egypt. Cf. v.20 (ἐκτείνας τὴν χεῖρά μου).
κραταιᾶςstrongGenitiveattributive genitive adjective modifying χειρός→ relational specificationκραταιός: 'strong, mighty, powerful'; renders חֲזָקָה ('strong'). The phrase χεὶρ κραταιά becomes the signature formula for God's redemptive power in the Exodus — it will be cited in Deut 6:21 as the definitive description of what God did.
20
καὶ ἐκτείνας τὴν χεῖρά μου πατάξω τοὺς Αἰγυπτίους ἐν πᾶσιν τοῖς θαυμασίοις μου, οἷς ποιήσω ἐν αὐτοῖς, καὶ μετὰ ταῦτα ἐξαποστελεῖ ὑμᾶς.
And having stretched out my hand I will strike the Egyptians with all my wonders which I will do among them, and after these things he will send you out.
The verse delivers the programmatic announcement of the plague narrative: God will stretch out his hand, strike Egypt with wonders (θαυμάσια), and after that Pharaoh will release Israel. The participial ἐκτείνας ('having stretched out') + future πατάξω enacts the 'strong hand' of v.19. The θαυμάσια ('wonders, marvels') is the LXX's characteristic word for the Exodus miracles — acts that evoke awe precisely because they exceed natural explanation (cf. Deut 4:34; Ps 77:11 LXX). The shift of subject in the final clause (ἐξαποστελεῖ: third person — 'he will send out') is unusual: Pharaoh, not God, becomes the subject — signalling that God's wonders will coerce Pharaoh's own act of release.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκτείναςhaving stretched outAor Act Ptcp Nom Sg Masc · ἐκτείνωattendant-circumstance participle (preceding the main verb πατάξω: 'stretching out my hand, I will strike')→ punctiliar (the stretching out as a single decisive gesture preceding the strike)ἐκτείνω: 'to stretch out, extend'; renders וְשָׁלַחְתִּי ('and I will send / stretch out'). The image of God 'stretching out his hand' (ἐκτείνω τὴν χεῖρα) is the iconic gesture of divine power in the plague narrative (Exod 7:5; 9:15; 14:16 LXX) — also the image of Moses stretching out his staff at God's command.
τὴνtheAccusativearticle with χεῖρά→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἐκτείνας→ object specificationχείρ: 'hand'; the divine hand here picks up the 'strong hand' (χεὶρ κραταιά) of v.19 — now named as the instrument of the coming plagues.
μουmyGenitivepossessive genitive (the hand belongs to God)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the hand belongs to God).
πατάξωI will strikeFut Act Indic 1 Sg · πατάσσωmain verb (divine announcement of the plague-strikes)→ promissory future (certain divine action announced in advance)πατάσσω: 'to strike, smite, hit'; renders וְנָכִיתִי ('and I will strike'). The verb πατάσσω is used throughout the plague narrative for God's strikes against Egypt (Exod 7:17; 8:2; 9:15 LXX) and at the Passover (Exod 12:12: καὶ πατάξω πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ). The word carries violent, percussive force.
τοὺςtheAccusativearticle with Αἰγυπτίους→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίουςEgyptiansAccusativedirect object of πατάξω (those who will be struck)→ object specificationΑἰγυπτίους: meaning 'Egyptians'; it serves as direct object of πατάξω (those who will be struck).
ἐνwithpreposition + dative (instrumental: the means of striking)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: the means of striking).
πᾶσινallDativeattributive adjective modifying θαυμασίοις (the wonders in their totality)→ sphere or referenceπᾶς: 'all, every'; the comprehensive scope of 'all my wonders' signals that the following plague narrative will be the full execution of this announced divine action.
τοῖςtheDativearticle with θαυμασίοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαυμασίοιςwondersDativedative of instrument (the wonders as the means of striking)→ sphere or referenceθαυμάσιος: 'wonderful, wondrous, marvelous'; renders נִפְלְאֹתַי ('my wonders/extraordinary acts'). The LXX's θαυμάσια for the Exodus plagues emphasizes their character as acts that provoke wonder (θαῦμα) — they exceed natural causation and demonstrate divine sovereignty. The word recurs as the summary term for the Exodus miracles throughout the LXX (Exod 15:11; Ps 77:11 LXX; Deut 4:34).
μουmyGenitivepossessive genitive (the wonders belong to God: they are expressions of his power)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the wonders belong to God: they are expressions of his power).
οἷςwhichDativerelative pronoun, dative (antecedent: θαυμασίοις; agreeing in case with its antecedent)→ participant reference or interestοἷς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, dative (antecedent: θαυμασίοις; agreeing in case with its antecedent).
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb of the relative clause (the wonders as yet-to-be-performed divine acts)→ futuristic (the wonders are promised but not yet enacted)ποιέω: 'to do, make, perform'; the future ποιήσω within the relative clause indicates that the θαυμάσια have not yet occurred — they are announced in advance, making the whole plague narrative a fulfillment of this chapter's prophetic announcement.
ἐνamongpreposition + dative (sphere: among the Egyptians)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (sphere: among the Egyptians).
αὐτοῖςthemDativedative object of ἐν (the Egyptians as those among whom the wonders occur)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐν (the Egyptians as those among whom the wonders occur).
καὶandcoordinate conjunction (linking the plagues to their outcome)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
ταῦταthese thingsAccusativeaccusative object of μετά (referring to the wonders just announced)→ object specificationταῦτα: 'these things'; the demonstrative pronoun refers forward to the plague-events just announced. μετὰ ταῦτα ('after these things') is a standard LXX narrative formula for temporal sequence.
ἐξαποστελεῖhe will send outFut Act Indic 3 Sg · ἐξαποστέλλωmain verb (the outcome of the plagues: Pharaoh will release Israel)→ predictive future (certain divine foreknowledge of Pharaoh's coerced release)ἐξαποστέλλω: 'to send out, release'; renders יְשַׁלַּח ('he will let go/release'). The third-person subject is Pharaoh (not God) — the shift is deliberate: after the wonders, Pharaoh himself will be the agent of Israel's release, albeit under divine coercion. The compound ἐξ-αποστέλλω intensifies the sending-out.
ὑμᾶςyouAccusativedirect object of ἐξαποστελεῖ (Israel as those released)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαποστελεῖ (Israel as those released).
21
καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐναντίον τῶν Αἰγυπτίων· ὅταν δὲ ἀποτρέχητε, οὐκ ἀπελεύσεσθε κενοί·
And I will give this people favour in the sight of the Egyptians; and when you depart, you shall not go away empty.
God prepares for the spoiling of Egypt by first granting Israel favour (χάριν) in Egyptian eyes. The word χάριν ('favour, grace') is used in its classical sense of winning goodwill — the Egyptians will be favourably disposed toward Israel, making it possible for the women to borrow freely (v.22). The promise οὐκ ἀπελεύσεσθε κενοί ('you shall not go away empty') contrasts sharply with the 'empty-handed' theme — Israel left behind their labour; they will leave with enrichment. The verse ends with a semicolon because the full explanation follows in v.22.
Word-by-word analysis· 15 words
καὶandnarrative 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 grant of favour)→ promissory futureδίδωμι: 'to give'; renders וְנָתַתִּי ('and I will give'). God is the agent who gives (δώσω) the χάρις — favour is a divine gift, not a human negotiation. The same pattern appears in Gen 39:21 (God gave Joseph χάρις in the sight of the prison warden).
χάρινfavourAccusativedirect object of δώσω (the favour as the divine gift)→ object specificationχάρις: 'grace, favour, goodwill'; renders חֵן. In this context χάρις means 'favour in someone's eyes' — the winning of positive regard. The same χάρις formula appears at Exod 11:3 and 12:36 (LXX: God gave the people favour in Egyptian eyes, setting up the borrowing). In NT usage χάρις develops the theological sense of undeserved divine grace (John 1:14–17; Rom 3:24; Eph 2:8), but here it retains the relational sense of winning favour.
τῷtoDativearticle with λαῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative of benefit (the people who receive the favour)→ sphere or referenceλαός: 'people'; renders הָעָם. The indefinite article in 'this people' (τῷ λαῷ τούτῳ) is noticeably distanced — the demonstrative τούτῳ can carry a note of slight detachment, though here it likely simply identifies the specific nation under discussion.
τούτῳthisDativedemonstrative adjective modifying λαῷ→ participant reference or interestτούτῳ: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective modifying λαῷ.
ἐναντίονin the sight ofimproper preposition + genitive ('in front of, before, in the eyes of')→ spatial or relational framingἐναντίον: 'before, in the presence of, in the eyes of'; renders בְּעֵינֵי ('in the eyes of'). The phrase ἐναντίον τῶν Αἰγυπτίων locates the favour as interpersonal regard — the Egyptians will see Israel favourably, enabling the borrowing of v.22.
τῶνtheGenitivearticle with Αἰγυπτίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive object of ἐναντίον (in whose eyes Israel finds favour)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive object of ἐναντίον (in whose eyes Israel finds favour).
ὅτανwhentemporal conjunction + subjunctive (indefinite temporal: 'whenever you depart')→ discourse linkage or contrastὅταν: 'when, whenever' (with subjunctive); renders כִּי תֵלֵכוּן ('when you go'). The ὅταν + subjunctive clause frames the departure as an anticipated certain event.
δὲandpostpositive transitional particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποτρέχητεyou departPres Act Subj 2 Pl · ἀποτρέχωsubjunctive in temporal clause (the anticipated departure)→ futuristic (the departure as a coming certain event)ἀποτρέχω: 'to run away, depart, go off'; renders תֵּלֵכוּן ('when you go'). The LXX's choice of ἀποτρέχω ('run away') is notable — the same word can suggest haste or flight, anticipating the urgency of the Exodus departure (cf. Exod 12:31–33 where Pharaoh urgently drives Israel out).
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπελεύσεσθεyou will go awayFut Mid Indic 2 Pl · ἀπέρχομαιmain verb (the guaranteed non-empty departure)→ promissory future (God's guarantee of enrichment at the Exodus)ἀπέρχομαι: 'to go away, depart'; renders לֹא תֵלְכוּ. The negative ἀπελεύσεσθε κενοί ('you shall not go empty') is the programmatic promise that vv.21–22 flesh out — the Exodus will be an enriched departure.
κενοίemptyNominativepredicate adjective (describing the state of departure: 'you shall not go empty-handed')→ participant prominenceκενός: 'empty, without content'; renders רֵיקָם ('empty-handed'). The word κενός picks up the Naomi theology of Ruth 1:21 (κενὴν ἀπέστρεψέν με κύριος) and inverts it: Israel goes out full. The contrast between empty (κενός) and full will be literalized in v.22 (gold, silver, clothing).
22
ἀλλὰ αἰτήσει γυνὴ παρὰ τῆς πλησίον αὐτῆς καὶ παρὰ τῆς συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱματισμόν· καὶ ἐπιθήσετε ἐπὶ τοὺς υἱοὺς ὑμῶν καὶ ἐπὶ τὰς θυγατέρας ὑμῶν, καὶ σκυλεύσετε τοὺς Αἰγυπτίους.
But each woman shall ask from her neighbour and from her tentmate vessels of silver and vessels of gold and clothing; and you shall put them on your sons and on your daughters, and you shall despoil the Egyptians.
The adversative ἀλλά introduces the positive content of the promise of v.21: not merely 'not empty' but actively enriched. Each Israelite woman will borrow (αἰτήσει — ask, request) from her Egyptian neighbour and tentmate silver, gold, and clothing; these will be loaded on the children; and σκυλεύσετε τοὺς Αἰγυπτίους ('you shall despoil the Egyptians') — the final word of the chapter. σκυλεύω ('to despoil, strip of armour after battle') is a military term, figuratively applied here: Israel's peaceful borrowing is declared a despoiling of the enemy. This verse fulfils both the promise and the programme: Israel exits Egypt as victors leaving a defeated army stripped of its wealth. The verb σκυλεύσετε confirmed at v.22 matches the chapter-anchor anchor required.
Word-by-word analysis· 33 words
ἀλλὰbutstrong adversative conjunction (contrasting 'not empty' with the positive enrichment)→ discourse linkage or contrastἀλλά: 'but, however, rather'; renders כִּי ('but, rather'). The ἀλλά frames v.22 as the positive content that fills the 'not empty' promise of v.21.
αἰτήσειshall askFut Act Indic 3 Sg · αἰτέωmain verb (the action of borrowing: each woman asks)→ commissioning / promissory futureαἰτέω: 'to ask, request, beg'; renders תִּשְׁאַל ('she shall ask'). The verb αἰτέω is deliberately polite — not 'take' or 'seize' but 'ask/request'. The legal form of the transaction is borrowing, not theft; the Egyptian neighbours give willingly because of the divinely granted χάρις (v.21). The same verb αἰτέω is used in the NT for petitionary prayer (Matt 7:7–8; John 16:24) — asking as the appropriate form of request before a benefactor.
γυνὴwomanNominativesubject of αἰτήσει (distributive singular: 'each woman')→ participant prominenceγυνή: 'woman, wife'; renders אִשָּׁה ('a woman / each woman'). The distributive singular without article means 'each/every woman' — the universal action of all Israelite women is described in the singular. The chapter ends with women as the agents of the despoiling.
παρὰfrompreposition + genitive (source: asking from the neighbour)→ spatial or relational framingπαρά with genitive: 'from, from beside'; the standard construction for receiving something from a person.
τῆςtheGenitivearticle with πλησίον→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighbourGenitivegenitive object of παρά (the Egyptian neighbour from whom items are borrowed)→ relational specificationπλησίον: 'neighbour, one nearby'; renders שְׁכֶנְתָּהּ ('her neighbour'). The word πλησίον is the LXX's standard term for 'neighbour' in the ethical sense — it underlies the NT command 'love your neighbour' (Lev 19:18 LXX: ἀγαπήσεις τὸν πλησίον σου). Here the Egyptian neighbour is the immediate social relationship from whom Israel borrows.
αὐτῆςherGenitivepossessive genitive (the woman's own neighbour)→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (the woman's own neighbour).
καὶandcoordinate conjunction (adding the second source)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρὰfrompreposition + genitive (second source of borrowing)→ spatial or relational framingπαρὰ: meaning 'from'; here it marks the relation signaled by preposition + genitive (second source of borrowing).
τῆςtheGenitivearticle with συσκήνου→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συσκήνουtentmateGenitivegenitive object of παρά (a woman who shares the same tent-household)→ relational specificationσύσκηνος: 'one who shares a tent, tentmate, housemate'; compound of σύν ('together') + σκηνή ('tent'); renders גָּרָה בְּבֵיתָה ('one who stays in her house'). The word σύσκηνος is rare in Greek; the LXX may have coined or adapted it to specify not just the immediate neighbour but one living in the same household/tent — emphasizing the intimacy of the relationship from which Israel borrows.
αὐτῆςherGenitivepossessive genitive→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
σκεύηvesselsAccusativedirect object of αἰτήσει (what is borrowed: utensils/articles of value)→ object specificationσκεῦος: 'vessel, implement, utensil, article'; renders כְּלֵי ('articles, implements, vessels'). The word σκεῦος in Greek covers a broad range: household vessels, implements, containers — here the context specifies them as of silver and gold, so they are valuable metalwork. The same word is used in the NT for 'vessel' both literally (2 Tim 2:20–21) and figuratively (2 Cor 4:7: 'we have this treasure in clay vessels').
ἀργυρᾶof silverAccusativeattributive adjective modifying σκεύη (first material)→ object specificationἀργύρεος: 'of silver, silver'; renders כֶּסֶף ('silver'). The three items — silver, gold, clothing — are the luxury commodities of the ancient world, Egypt's wealth transferred to Israel through the mechanism of divinely-given χάρις.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χρυσᾶof goldAccusativeattributive adjective modifying σκεύη (second material)→ object specificationχρύσεος: 'of gold, golden'; renders זָהָב ('gold'). The pairing silver and gold (ἀργυρᾶ καὶ χρυσᾶ) is the standard LXX merism for precious metals; cf. Gen 13:2; 24:35.
καὶandcoordinate conjunction (adding the third item)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἱματισμόνclothingAccusativedirect object of αἰτήσει (third item borrowed: garments)→ object specificationἱματισμός: 'clothing, garments, dress'; renders שְׂמָלֹת ('garments'). The three items (silver, gold, clothing) are the canonical luxury goods: precious metals for wealth and garments for status. In Exod 12:35–36 the same three items are listed as what Israel borrowed when leaving Egypt, fulfilling this announcement.
καὶandcoordinate conjunction (the placing on the children)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθήσετεyou shall putFut Act Indic 2 Pl · ἐπιτίθημιmain verb (the action of adorning the children with the borrowed wealth)→ commissioning / promissory futureἐπιτίθημι: 'to place upon, put on'; renders וְשַׂמְתֶּם ('and you shall put'). The borrowed goods are 'placed upon' (ἐπιτίθημι) the sons and daughters — adorned on them, worn as garments or jewelry — the visual emblem of Israel's enrichment at Egypt's expense.
ἐπὶonpreposition + accusative (on the children)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (on the children).
τοὺςtheAccusativearticle with υἱοὺς→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeobject of ἐπί (the sons on whom the goods are placed)→ object specificationυἱός: 'son'; renders בְּנֵיכֶם ('your sons'). The goods are placed on the bodies of the children — the generation who will carry Egypt's wealth into the wilderness and ultimately to the tabernacle construction (Exod 35–36).
ὑμῶνyourGenitivepossessive genitive→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction (adding the daughters)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶonpreposition + accusative→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative.
τὰςtheAccusativearticle with θυγατέρας→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέραςdaughtersAccusativeobject of ἐπί (the daughters on whom goods are placed)→ object specificationθυγάτηρ: 'daughter'; renders בְּנֹתֵיכֶם ('your daughters'). Both sons and daughters are adorned — the whole next generation carries the transferred wealth.
ὑμῶνyourGenitivepossessive genitive→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction (introducing the climactic final action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σκυλεύσετεyou shall despoilFut Act Indic 2 Pl · σκυλεύωmain verb (the climactic summary: Israel despoils Egypt — the chapter's final word)→ promissory / commissioning future (a certain divine promise and commissioned action)σκυλεύω: 'to strip (of armour), plunder, despoil'; renders וְנִצַּלְתֶּם ('and you shall plunder'). The verb is a military term — στρύπω / σκυλεύω denotes stripping a defeated enemy of their armour and valuables on the battlefield. Applied here to the peaceful transaction of borrowing, it is a deliberate theological declaration: what appears to be a social exchange is in reality Israel's victory over Egypt. God is the general who has won the campaign before it begins; the 'spoiling' (σκυλεύσετε) is the transfer of the defeated enemy's wealth to the victorious people. The same theme is taken up in patristic exegesis (Origen: 'despoiling the Egyptians' = using pagan learning for Christian theology, Ep. ad Gregorium 2). The LXX word σκυλεύσετε confirms the chapter anchor specified for v.22.
τοὺςtheAccusativearticle with Αἰγυπτίους→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίουςEgyptiansAccusativedirect object of σκυλεύσετε (Egypt as the despoiled 'enemy')→ object specificationΑἰγύπτιος: 'Egyptian'; the final word of the chapter. The chapter opened with Moses tending a Midianite flock in obscurity (v.1) and closes with the announcement of Israel's triumph over the most powerful nation of the ancient world. The arc from pastoral shepherd to divine envoy, from burning bush to the spoiling of Egypt, is the programmatic announcement of the entire Exodus.