1
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying,
The formula καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων is the standard LXX introduction to a new divine speech-unit (rendering וַיְדַבֵּר יהוה אֶל־מֹשֶׁה לֵּאמֹר); it segments the tabernacle-instruction block into discrete oracles. Here it opens the designation of the craftsmen, the final speech before the Sabbath-charge of v. 12.
Word-by-word analysis· 6 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λαλέω: 'speak / talk'; renders דִּבֶּר (Piel); the aorist ἐλάλησεν in the formula καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων recurs throughout the tabernacle pericope (cf. 25:1; 30:11, 17, 22) to mark each new divine instruction-unit.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech to Moses.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/third-declension hybrid in Rahlfs' LXX (gen. Μωυσῆ, dat. Μωυσεῖ, acc. Μωυσῆν); accusative here as the directional object of πρός.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (speech-introducing, redundant Hebraism)→ imperfective participle (introducing direct discourse)λέγω: the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), a fixed quotation-marker introducing the content of divine speech; redundant by Greek idiom but retained as a Septuagintal Hebraism.
2
ἰδοὺ ἀνακέκλημαι ἐξ ὀνόματος τὸν Βεσελεηλ τὸν τοῦ Ουριου τὸν Ωρ τῆς φυλῆς Ιουδα
Behold, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah,
The presentative ἰδού ('behold') foregrounds the divine designation; the perfect ἀνακέκλημαι ('I have called by name') presents the choice as a settled, accomplished fact. The three-tier genealogy (Bezalel — son of Uri — son of Hur — tribe of Judah) gives the craftsman the same kind of pedigree as a leader, dignifying skilled artisanship as a divine vocation.
Word-by-word analysis· 14 words
ἰδοὺbeholdpresentative particle (attention-marker)→ discourse linkage or contrastἰδού: 'behold / look'; frozen aorist middle imperative of εἶδον used as an interjection; renders Hebrew הִנֵּה; foregrounds the divine designation that follows and gives it solemn emphasis.
ἀνακέκλημαιI have called by namePerf Mid Indic 1 Sg · ἀνακαλέωmain verb (divine first-person designation)→ resultative perfect (a settled, standing designation)ἀνακαλέω (mid.): 'call up / summon / call by name'; the middle/passive perfect ἀνακέκλημαι renders Hebrew קָרָאתִי בְשֵׁם ('I have called by name'); the perfect tense stresses that the choice is already accomplished and stands in force — Bezalel's vocation is a fait accompli of divine election.
ἐξbypreposition + genitive (means/respect: 'by name')→ spatial or relational framingἐκ/ἐξ + genitive: here in the idiom ἐξ ὀνόματος ('by name'), rendering בְשֵׁם; the construction specifies that the designation is personal and individual, not a general summons of the tribe.
ὀνόματοςnameGenitivegenitive object of ἐξ (idiomatic: 'by name')→ relational specificationὄνομα: 'name'; in ἐξ ὀνόματος the noun marks individual, named designation; cf. the same idiom at 33:12, 17, where YHWH knows Moses 'by name' — the phrase signals intimate, particular divine election.
τὸνtheAccusativearticle (with the proper name Βεσελεηλ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒεσελεηλBezalelaccusative direct object of ἀνακέκλημαι (indeclinable proper noun, anchored by article τὸν)→ noun-phrase markingΒεσελεηλ: transliteration of Hebrew בְּצַלְאֵל ('in the shadow / protection of God'); indeclinable in the LXX (its case marked by the article τόν); the chief artisan of the tabernacle, here designated as the first Spirit-filled craftsman of Scripture.
τὸνthe (son)Accusativearticle in genealogical apposition ('the son of...')→ noun-phrase markingτόν … τοῦ: the article + genitive construction (τὸν τοῦ Ουριου) is the LXX's standard way of expressing 'the [son] of Uri'; the noun υἱόν is elided, supplied by idiom.
τοῦofGenitivearticle governing the genitive Ουριου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΟυριουUriGenitivegenitive of relationship ('son of Uri'), here inflected genitive of a Graecized name→ participant identificationΟυρι(ας): transliteration of Hebrew אוּרִי ('my light'); here in the Graecized genitive Ουριου; Bezalel's father, the link in the genealogical chain to Hur.
τὸνthe (son)Accusativearticle in genealogical apposition (second tier: 'the son of Hur')→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΩρHurgenitive of relationship (indeclinable: 'son of Hur')→ participant identificationΩρ: transliteration of Hebrew חוּר (Hur); indeclinable in the LXX; Bezalel's grandfather, associated with Aaron in upholding Moses' hands at Rephidim (17:10–12) — a family of distinction within Judah.
τῆςof theGenitivearticle (with φυλῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλῆςtribeGenitivegenitive of relationship ('of the tribe')→ relational specificationφυλή: 'tribe / clan'; renders מַטֶּה / שֵׁבֶט; locates Bezalel within Judah, the royal tribe — fitting that the builder of YHWH's dwelling comes from the tribe of the future Davidic kingship.
ΙουδαJudahgenitive of apposition (indeclinable: 'of Judah')→ participant identificationΙουδα: transliteration of Hebrew יְהוּדָה (Judah); indeclinable in the LXX; the tribe of the chief tabernacle-craftsman, anticipating Judah's later pre-eminence.
3
καὶ ἐνέπλησα αὐτὸν πνεῦμα θεῖον σοφίας καὶ συνέσεως καὶ ἐπιστήμης ἐν παντὶ ἔργῳ
and I have filled him with a divine spirit of wisdom and understanding and knowledge in every work,
v. 3 is the theological heart of the passage: the aorist ἐνέπλησα ('I filled') makes YHWH the agent of an interior endowment. The LXX expands Hebrew רוּחַ אֱלֹהִים into πνεῦμα θεῖον ('a divine spirit'), explicitly qualified by a triad — σοφίας καὶ συνέσεως καὶ ἐπιστήμης — and directed ἐν παντὶ ἔργῳ ('in every work'). Bezalel is thus the first person in Scripture said to be filled with God's Spirit, and the gift is for craftsmanship.
Word-by-word analysis· 13 words
καὶandcoordinate conjunction (linking designation to endowment)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνέπλησαI filledAor Act Indic 1 Sg · ἐμπίμπλημι (ἐμπίπλημι)main verb (divine first-person endowment)→ constative aorist (the completed act of Spirit-filling)ἐμπίμπλημι: 'fill (up) / fill full'; renders Hebrew מָלֵא (Piel); the verb takes the accusative of the person filled (αὐτόν) and the accusative of content (πνεῦμα); the aorist presents the Spirit-filling as an accomplished divine act — the first such filling in Scripture, repeated at 35:31.
αὐτὸνhimAccusativedirect object (the person filled: Bezalel)→ participant referenceαὐτός: anaphoric pronoun referring to Bezalel; the accusative of the person filled, with πνεῦμα as accusative of content.
πνεῦμαspiritAccusativeaccusative of content (with ἐνέπλησα: 'filled with a spirit')→ object specificationπνεῦμα: 'spirit / breath / wind'; renders רוּחַ; the accusative of content after a verb of filling; here qualified as θεῖον ('divine'), so the gift is the very Spirit of God communicated for the sacred work — the seed of all later 'gifting' theology (cf. 1 Cor 12).
θεῖονdivineAccusativeattributive adjective (modifying πνεῦμα: 'a divine spirit')→ object specificationθεῖος: 'divine / belonging to God'; an interpretive LXX expansion of Hebrew אֱלֹהִים (which in רוּחַ אֱלֹהִים could be read 'spirit of God'); the adjective makes explicit that the craftsman's skill is no mere natural talent but a divine endowment.
σοφίαςof wisdomGenitivegenitive of content/quality (first member of triad qualifying πνεῦμα)→ relational specificationσοφία: 'wisdom / skill'; renders חָכְמָה, which in craft contexts denotes practical, technical mastery as much as intellectual insight; the first of the triad σοφία–σύνεσις–ἐπιστήμη describing the Spirit's gifting for the work.
καὶandcoordinate conjunction (linking triad members)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέσεωςof understandingGenitivegenitive of content/quality (second member of triad)→ relational specificationσύνεσις: 'understanding / insight / discernment'; renders תְּבוּנָה; the faculty of putting things together rightly; the pairing σοφία–σύνεσις is a stock LXX wisdom-collocation (cf. Deut 4:6; Prov 2:2–3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιστήμηςof knowledgeGenitivegenitive of content/quality (third member of triad)→ relational specificationἐπιστήμη: 'knowledge / expertise / skilled know-how'; renders דַּעַת; the practical knowledge required to execute the sanctuary works; the full triad σοφία–σύνεσις–ἐπιστήμη marks comprehensive, divinely given competence.
ἐνinpreposition + dative (sphere: 'in every work')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in every work').
παντὶeveryDativeattributive adjective (modifying ἔργῳ: 'every work')→ sphere or referenceπᾶς: 'all / every'; the dative παντί agrees with ἔργῳ; the phrase ἐν παντὶ ἔργῳ marks the comprehensive scope of the Spirit-gifting — no department of the sanctuary craft falls outside Bezalel's divinely given competence.
ἔργῳworkDativedative of sphere (object of ἐν: the domain of the gifting)→ sphere or referenceἔργον: 'work / labor / craftsmanship'; renders מְלָאכָה; the same root recurs through the chapter (vv. 4, 5, 14, 15) binding craft-work and Sabbath-rest into a single thematic field: the work of human hands set against the day of cessation.
4
διανοεῖσθαι καὶ ἀρχιτεκτονῆσαι ἐργάζεσθαι τὸ χρυσίον καὶ τὸ ἀργύριον καὶ τὸν χαλκὸν καὶ τὴν ὑάκινθον καὶ τὴν πορφύραν καὶ τὸ κόκκινον τὸ νηστὸν καὶ τὴν βύσσον τὴν κεκλωσμένην
to devise and to be master-builder, to work the gold and the silver and the bronze and the blue and the purple and the spun scarlet and the fine twined linen,
v. 4 unpacks ἐν παντὶ ἔργῳ with a chain of epexegetical infinitives (διανοεῖσθαι, ἀρχιτεκτονῆσαι, ἐργάζεσθαι) defining the artisan's threefold competence — to conceive, to direct as master-builder, and to execute — followed by the materials catalogue (gold, silver, bronze, and the four sacred textiles), the same precious materials specified for the tabernacle in chs. 25–28.
Word-by-word analysis· 28 words
διανοεῖσθαιto devise / to designPres Mid Infin · διανοέομαιepexegetical infinitive (defining the scope of the gifting)→ imperfective infinitive (ongoing capacity to conceive designs)διανοέομαι: 'think through / devise / plan'; renders חָשַׁב ('to devise, design'); the first of the craft-infinitives — the conceptual, design phase of the work; the cognate noun reappears in the 'cunning work' (ἔργον ὑφαντὸν … λογιστόν) of the priestly garments.
καὶandcoordinate conjunction (linking infinitives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀρχιτεκτονῆσαιto be master-builder / to direct the workAor Act Infin · ἀρχιτεκτονέωepexegetical infinitive (second craft-capacity)→ constative aorist infinitive (the office of master-builder taken as a whole)ἀρχιτεκτονέω: 'be chief builder / superintend construction' (from ἀρχιτέκτων, 'master-builder'); a relatively technical Greek term used by the LXX to render the supervisory dimension of the craft; Bezalel is not only designer but director of the whole project (cf. ἀρχιτέκτων at 1 Cor 3:10 of Paul).
ἐργάζεσθαιto workPres Mid Infin · ἐργάζομαιepexegetical infinitive (third craft-capacity: hands-on execution), governing the material-accusatives→ imperfective infinitive (the ongoing labor of working the materials)ἐργάζομαι: 'work / fashion / labor at'; renders עָשָׂה; takes the following accusatives as the materials to be worked; rounds out the triad conceive–direct–execute, presenting Bezalel as a complete master of every phase of the sacred work.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρυσίονgoldAccusativedirect object of ἐργάζεσθαι (first material)→ object specificationχρυσίον: 'gold' (diminutive in form but used of worked gold/bullion); renders זָהָב; the first and most precious of the tabernacle materials, used for the ark, mercy-seat, lampstand, and overlays.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀργύριονsilverAccusativedirect object of ἐργάζεσθαι (second material)→ object specificationἀργύριον: 'silver'; renders כֶּסֶף; used for the sockets and fittings of the tabernacle (cf. 26:19); the gold–silver–bronze sequence descends through the three metals in order of value, matching the graded holiness of the sanctuary zones.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
χαλκὸνbronzeAccusativedirect object of ἐργάζεσθαι (third material)→ object specificationχαλκός: 'copper / bronze'; renders נְחֹשֶׁת; the metal of the outer-court furniture — the bronze altar and laver; the third and least valuable of the three metals, used where the sanctuary meets the common sphere.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑάκινθονblue / violetAccusativedirect object of ἐργάζεσθαι (first textile)→ object specificationὑάκινθος: 'hyacinth-blue / violet (yarn)'; renders תְּכֵלֶת, the blue-violet wool dyed from the murex; the first of the four sacred textiles (blue, purple, scarlet, fine linen) woven into the tabernacle curtains and priestly garments.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πορφύρανpurpleAccusativedirect object of ἐργάζεσθαι (second textile)→ object specificationπορφύρα: 'purple (yarn)'; renders אַרְגָּמָן, the red-purple murex dye; the most royal and costly of the textile colors; its presence in the tabernacle marks the sanctuary as the royal dwelling of the divine King.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
κόκκινονscarletAccusativedirect object of ἐργάζεσθαι (third textile)→ object specificationκόκκινος: 'scarlet / crimson'; renders שָׁנִי (תּוֹלַעַת שָׁנִי), the crimson dye from the kermes insect; the third sacred color; substantivized neuter here ('the scarlet [stuff]').
τὸtheAccusativearticle (with the attributive participle νηστόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
νηστὸνspunAccusativeattributive verbal adjective (modifying κόκκινον: 'spun scarlet')→ object specificationνηστός: 'spun' (verbal adjective from νήθω, 'to spin'); the LXX specifies the scarlet as spun/twined thread (rendering the Hebrew sense of prepared, worked yarn); the technical detail underscores the high craftsmanship of the sanctuary textiles.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
βύσσονfine linenAccusativedirect object of ἐργάζεσθαι (fourth textile)→ object specificationβύσσος: 'fine linen / byssus'; renders שֵׁשׁ, the high-quality Egyptian linen; the fourth sacred textile, the white ground against which the colored yarns are worked; βύσσος becomes a symbol of priestly and heavenly purity (cf. Rev 19:8).
τὴνtheAccusativearticle (with the attributive participle κεκλωσμένην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεκλωσμένηνtwined / twistedPerf Mid/Pass Ptcp Acc Fem Sg · κλώθωattributive perfect participle (modifying βύσσον: 'fine twined linen')→ resultative perfect participle (linen in its finished, twined state)κλώθω: 'spin / twist (thread)'; the perfect passive participle κεκλωσμένη ('having been twisted', i.e. twined) renders Hebrew מָשְׁזָר ('twisted'); βύσσος κεκλωσμένη ('fine twined linen') is a fixed tabernacle-formula (cf. 26:1; 28:5) for the high-grade plied thread of the sacred hangings.
5
καὶ τὰ λιθουργικὰ καὶ εἰς τὰ ἔργα τὰ τεκτονικὰ τῶν ξύλων ἐργάζεσθαι κατὰ πάντα τὰ ἔργα
and the stone-cutting work, and for the carpentry-works in wood, to work according to all the works.
v. 5 completes the inventory of the artisan's competence begun in v. 4, extending it from metals and textiles to stone-cutting (λιθουργικά) and carpentry (ἔργα τεκτονικὰ τῶν ξύλων). The summarizing κατὰ πάντα τὰ ἔργα ('according to all the works') closes the list comprehensively: there is no sanctuary craft for which Bezalel is not equipped.
Word-by-word analysis· 16 words
καὶandcoordinate conjunction (continuing the materials/works list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (substantivizing the adjective λιθουργικά)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
λιθουργικὰstone-cutting worksAccusativesubstantivized adjective, direct object (the gem-cutting/stone-work)→ object specificationλιθουργικός: 'pertaining to stone-working' (λίθος + ἔργον); substantivized neuter plural τὰ λιθουργικά = 'the stone-cutting / gem-setting works'; renders Hebrew חֲרֹשֶׁת אֶבֶן ('cutting of stone'); refers especially to the engraving and setting of the gemstones of the high-priestly ephod and breastpiece (28:9–21).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰςforpreposition + accusative (purpose/reference: 'for the works')→ spatial or relational framingεἰς + accusative: here marking the goal or sphere of the labor ('for the carpentry-works'); a slight shift from the bare material-accusatives of v. 4 to a prepositional construction.
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativeaccusative object of εἰς (the wood-works to be done)→ object specificationἔργον: 'work / product of labor'; here the carpentry-products, qualified by the attributive τὰ τεκτονικά; renders מְלֶאכֶת ('the work of').
τὰtheAccusativearticle (in attributive position with τεκτονικά)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
τεκτονικὰcarpentry / joiner'sAccusativeattributive adjective (modifying ἔργα: 'the carpentry-works')→ object specificationτεκτονικός: 'pertaining to carpentry / a builder's' (from τέκτων, 'carpenter, craftsman'); ἔργα τεκτονικά = 'joiner's / carpentry works'; renders חֲרֹשֶׁת עֵץ ('working of wood'); covers the acacia framework, poles, and furniture of the tabernacle.
τῶνof theGenitivearticle (with ξύλων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλωνwoods / timbersGenitivegenitive of material (with τεκτονικά: 'carpentry in wood')→ relational specificationξύλον: 'wood / timber / piece of wood'; renders עֵץ; the genitive plural τῶν ξύλων specifies the material domain of the carpentry — chiefly the acacia (ξύλον ἄσηπτον) of the sanctuary framework.
ἐργάζεσθαιto workPres Mid Infin · ἐργάζομαιepexegetical infinitive (resuming the infinitive of v. 4: the act of working)→ imperfective infinitive (ongoing labor across all the crafts)ἐργάζομαι: 'work / fashion'; here resuming and summing up the craft-infinitives of v. 4; renders עָשָׂה; the repetition binds the metal-, textile-, stone-, and wood-work into a single comprehensive vocation.
κατὰaccording topreposition + accusative (norm/standard: 'according to all the works')→ spatial or relational framingκατά + accusative: 'according to / in conformity with'; the phrase κατὰ πάντα τὰ ἔργα sums up the whole inventory, stressing that the artisan's gifting extends to the full range of the prescribed works.
πάνταallAccusativeattributive adjective (modifying ἔργα: 'all the works')→ object specificationπᾶς: 'all / every'; the totalizing πάντα τὰ ἔργα closes the catalogue with the comprehensiveness typical of the tabernacle instructions.
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativeaccusative object of κατά (the totality of the prescribed works)→ object specificationἔργον: 'work'; the fourth and final occurrence in this short span, hammering the leitmotif of ἔργον that the Sabbath legislation (vv. 14–15) will then prohibit on the seventh day — sacred work and sacred rest framed by the same word.
6
καὶ ἐγὼ ἔδωκα αὐτὸν καὶ τὸν Ελιαβ τὸν τοῦ Αχισαμαχ ἐκ φυλῆς Δαν καὶ παντὶ συνετῷ καρδίᾳ δέδωκα σύνεσιν καὶ ποιήσουσιν πάντα ὅσα σοι συνέταξα
And behold, I have given him, and Oholiab the son of Ahisamach, of the tribe of Dan, and to everyone wise in heart I have given understanding, and they shall make all that I have ordered you:
The emphatic ἐγώ ('I myself') reasserts YHWH as the sole author of the gifting. Two perfects of bestowal frame the verse — ἔδωκα ('I have given/appointed') Oholiab as helper, and δέδωκα σύνεσιν ('I have given understanding') to every wise-hearted worker — before the future ποιήσουσιν ('they shall make') turns to the catalogue of works (vv. 7–11).
Word-by-word analysis· 25 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγὼINominativesubject (emphatic first-person pronoun: YHWH himself)→ participant referenceἐγώ: the explicit pronoun is emphatic (the verb already encodes person); it stresses that the appointment of the craftsmen and the distribution of skill are YHWH's own sovereign acts, not human arrangements.
ἔδωκαI have given / appointedAor Act Indic 1 Sg · δίδωμιmain verb (divine appointment)→ constative aorist (the completed act of appointment)δίδωμι: 'give / appoint / set'; renders נָתַן; here in the sense 'I have given/assigned [as helper]'; the aorist presents the appointment of Oholiab alongside Bezalel as an accomplished divine designation.
αὐτὸνhimAccusativedirect object (Bezalel, the one already designated)→ participant referenceαὐτός: anaphoric pronoun referring back to Bezalel of v. 2; he is 'given' to the work, and now joined by a second craftsman.
καὶandcoordinate conjunction (adding the second craftsman)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (anchoring the indeclinable name Ελιαβ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕλιαβOholiabaccusative object of ἔδωκα (indeclinable proper noun, anchored by τόν)→ participant identificationΕλιαβ: the LXX form for Hebrew אָהֳלִיאָב (Oholiab, 'tent of the father'); indeclinable; the second master-craftsman, of the tribe of Dan; with Bezalel he supervises all the artisan work (cf. 35:34; 38:23).
τὸνthe (son)Accusativearticle in genealogical apposition ('the son of...')→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τοῦofGenitivearticle governing the genitive Αχισαμαχ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑχισαμαχAhisamachgenitive of relationship (indeclinable: 'son of Ahisamach')→ participant identificationΑχισαμαχ: transliteration of Hebrew אֲחִיסָמָךְ ('my brother has supported'); indeclinable in the LXX (case carried by the preceding article τοῦ); Oholiab's father, of the tribe of Dan.
ἐκof / frompreposition + genitive (origin: 'from the tribe of Dan')→ spatial or relational framingἐκ + genitive: 'out of / from'; marks tribal origin; the pairing Judah (v. 2) and Dan represents a leading and a more peripheral tribe working together on the sanctuary.
φυλῆςtribeGenitivegenitive object of ἐκ ('from the tribe')→ relational specificationφυλή: 'tribe'; renders מַטֶּה; Oholiab's tribe Dan, traditionally associated with skilled craft (cf. 2 Chr 2:14), complements Bezalel's royal Judah.
ΔανDangenitive of apposition (indeclinable: 'of Dan')→ participant identificationΔαν: transliteration of Hebrew דָּן (Dan); indeclinable in the LXX; the tribe of the second craftsman.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παντὶto everyoneDativeindirect object (dative recipient of σύνεσιν: 'to every [wise-hearted one]')→ sphere or referenceπᾶς: 'all / every'; dative παντί governing συνετῷ; the gifting extends beyond the two named masters to the whole company of skilled workers, democratizing the Spirit-given competence.
συνετῷwise / intelligentDativesubstantivized adjective (dative: 'to the wise one'), qualified by καρδίᾳ→ sphere or referenceσυνετός: 'intelligent / understanding / skilled'; renders חֲכַם־לֵב ('wise of heart'); the dative παντὶ συνετῷ καρδίᾳ ('to everyone wise in heart') designates the gifted artisans whom God further endows with σύνεσις.
καρδίᾳin heartDativedative of respect (specifying the sphere of wisdom: 'wise in heart')→ sphere or referenceκαρδία: 'heart'; renders לֵב; in Hebrew anthropology the seat of thought, will, and skill; the idiom 'wise in heart' (σοφὸς/συνετὸς τῇ καρδίᾳ) denotes practical, intuitive craftsmanship — skill as a disposition of the inner person.
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιmain verb (divine endowment of understanding)→ resultative perfect (the gift stands given and in effect)δίδωμι (perf.): 'have given'; the perfect δέδωκα (beside the aorist ἔδωκα earlier in the verse) stresses the abiding result of the gift — the σύνεσις remains with the workers as a standing endowment for the task.
σύνεσινunderstandingAccusativedirect object of δέδωκα (the gift bestowed)→ object specificationσύνεσις: 'understanding / insight'; renders חָכְמָה / תְּבוּנָה; the same quality named in the triad of v. 3, now distributed to the whole body of skilled workers — the gift is corporate, not merely individual.
καὶandcoordinate conjunction (transition to the result: 'and they shall make')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσουσινthey shall makeFut Act Indic 3 Pl · ποιέωmain verb (predictive result: the workers will execute the commands)→ predictive future (the assured execution of the divine commands)ποιέω: 'make / do / produce'; renders עָשָׂה; the future ποιήσουσιν introduces the catalogue of works (vv. 7–11) as the certain outcome of the divine gifting; the same verb closes the catalogue at v. 11 (ποιήσουσιν), forming an inclusio.
πάνταall thingsAccusativedirect object of ποιήσουσιν (the totality to be made)→ object specificationπᾶς: 'all'; πάντα ὅσα ('all things whatsoever') is a totalizing relative construction stressing exhaustive obedience to the divine blueprint.
ὅσαas much as / whateverAccusativerelative pronoun (introducing the content-clause: 'all that I commanded')→ participant referenceὅσος: 'as much/many as'; the correlative ὅσα with πάντα forms the idiom 'all whatsoever'; renders אֲשֶׁר in a comprehensive sense — every detail commanded is to be executed.
σοιto youDativeindirect object (dative: Moses, to whom the commands were given)→ participant reference or interestσύ (dat. σοι): 'to you'; Moses is the mediator to whom YHWH 'ordered' the tabernacle plans (chs. 25–30); the workers execute what was commanded through him.
συνέταξαI ordered / commandedAor Act Indic 1 Sg · συντάσσωverb of relative clause (divine commanding)→ constative aorist (the prior issuing of the tabernacle commands)συντάσσω: 'arrange / order / give detailed instructions'; renders צִוָּה; the compound συν- suggests a complete, ordered set of directions; refers back to the whole tabernacle blueprint of chs. 25–30; the same verb recurs at v. 11 (ἐνετειλάμην) as a near-synonym sealing the catalogue.
7
τὴν σκηνὴν τοῦ μαρτυρίου καὶ τὴν κιβωτὸν τῆς διαθήκης καὶ τὸ ἱλαστήριον τὸ ἐπ᾿ αὐτῆς καὶ τὴν διασκευὴν τῆς σκηνῆς
the tent of witness, and the ark of the covenant, and the mercy-seat that is upon it, and the equipment of the tent,
vv. 7–11 list, in a string of accusatives governed by ποιήσουσιν (v. 6), everything the craftsmen are to make. v. 7 begins at the holiest center — the tent of witness, the ark of the covenant, and the mercy-seat 'upon it' — moving outward; the order recapitulates the instruction-block of chs. 25–27 in compressed summary.
Word-by-word analysis· 20 words
τὴνtheAccusativearticle (with σκηνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtent / tabernacleAccusativedirect object (in apposition to πάντα: first item of the catalogue)→ object specificationσκηνή: 'tent / tabernacle'; renders אֹהֶל / מִשְׁכָּן; the dwelling-tent of YHWH among Israel; ἡ σκηνὴ τοῦ μαρτυρίου ('tent of witness') is the LXX's standard designation (rendering אֹהֶל מוֹעֵד, lit. 'tent of meeting', here read via עֵדוּת, 'testimony').
τοῦof theGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitness / testimonyGenitivegenitive of description ('tent of witness')→ relational specificationμαρτύριον: 'testimony / witness'; renders עֵדוּת ('the testimony' = the tablets of the covenant); the genitive τοῦ μαρτυρίου names the tent by its central contents — the covenant-witness deposited in the ark; cf. v. 18, where Moses receives 'the two tablets of the witness.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with κιβωτόν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κιβωτὸνark / chestAccusativedirect object (second item of the catalogue)→ object specificationκιβωτός: 'chest / ark'; renders אֲרוֹן; the same word the LXX uses for Noah's ark, here the gold-overlaid acacia chest housing the testimony; ἡ κιβωτὸς τῆς διαθήκης ('ark of the covenant') is the throne-footstool of the invisible King.
τῆςof theGenitivearticle (with διαθήκης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηςcovenantGenitivegenitive of content/description ('ark of the covenant')→ relational specificationδιαθήκη: 'covenant / testament / disposition'; renders בְּרִית; the LXX consistently chooses διαθήκη (a unilateral 'disposition') over συνθήκη ('mutual pact') to render the Hebrew covenant, stressing YHWH's sovereign initiative; the same word grounds the Sabbath as διαθήκη αἰώνιος at v. 16.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with ἱλαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱλαστήριονmercy-seat / propitiatoryAccusativedirect object (third item of the catalogue)→ object specificationἱλαστήριον: 'place/means of atonement, mercy-seat, propitiatory'; renders כַּפֹּרֶת (the gold cover of the ark); the LXX's choice (from ἱλάσκομαι, 'propitiate') makes the cover the locus of atonement; this is the very word Paul applies to Christ at Rom 3:25 — a key bridge between LXX cult and NT soteriology.
τὸthe (one)Accusativearticle (with the attributive prepositional phrase ἐπ᾿ αὐτῆς)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπ᾿uponpreposition + genitive (elided before vowel; position: 'upon it')→ spatial or relational framingἐπί + genitive: 'upon / on top of'; the articular phrase τὸ ἐπ᾿ αὐτῆς ('the [one] upon it') makes the mercy-seat's position over the ark explicit — it rests as a lid over the chest of the testimony.
αὐτῆςitGenitivegenitive object of ἐπί (referring to the ark, ἡ κιβωτός, feminine)→ relational specificationαὐτός: anaphoric pronoun; the feminine αὐτῆς agrees with ἡ κιβωτός ('the ark'); the mercy-seat sits upon the ark, where YHWH promised to meet and speak with Moses (25:22).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with διασκευήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διασκευὴνequipment / furnishingsAccusativedirect object (fourth item: the tent's fittings)→ object specificationδιασκευή: 'equipment / outfitting / full set of furnishings'; a comprehensive term for the apparatus of the tent — its hangings, frames, fittings, and accessories; renders the Hebrew sense of כֵּלִים / the whole arrangement of the dwelling.
τῆςof theGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtent / tabernacleGenitivegenitive of possession ('the equipment of the tent')→ relational specificationσκηνή (gen. σκηνῆς): 'tent / tabernacle'; the repetition of σκηνή (after v. 7a) frames the verse — from the tent of witness to all its furnishings — closing the inner-sanctuary inventory.
8
καὶ τὰ θυσιαστήρια καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὴν λυχνίαν τὴν καθαρὰν καὶ πάντα τὰ σκεύη αὐτῆς
and the altars, and the table and all its vessels, and the pure lampstand and all its vessels,
v. 8 continues the accusative-string with the furniture of the holy place: the altars (incense and burnt-offering), the table of the presence with its vessels, and the 'pure' (gold) lampstand with its vessels. The twice-repeated πάντα τὰ σκεύη αὐτῆς ('all its vessels') stresses the completeness of each furnishing-set.
Word-by-word analysis· 21 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with θυσιαστήρια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριαaltarsAccusativedirect object (fifth item of the catalogue)→ object specificationθυσιαστήριον: 'altar / place of sacrifice'; renders מִזְבֵּחַ; a distinctively biblical-Greek coinage (from θυσιάζω) reserved for legitimate altars (over against βωμός for pagan ones); the plural τὰ θυσιαστήρια embraces both the bronze altar of burnt-offering (27:1) and the gold altar of incense (30:1).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with τράπεζαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
τράπεζανtableAccusativedirect object (sixth item of the catalogue)→ object specificationτράπεζα: 'table'; renders שֻׁלְחָן; the gold-overlaid table of the presence (25:23–30) bearing the bread of the presence (ἄρτοι τῆς προθέσεως) in the holy place.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallAccusativeattributive adjective (modifying σκεύη: 'all its vessels')→ object specificationπᾶς: 'all'; the totalizing πάντα τὰ σκεύη ensures that not only the table but its full complement of implements is included.
τὰtheAccusativearticle (with σκεύη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκεύηvessels / implementsAccusativedirect object (the table's implements)→ object specificationσκεῦος (pl. σκεύη): 'vessel / implement / utensil'; renders כְּלִי; the table's accessories — dishes, bowls, flagons, and cups for the drink-offerings (25:29); the term recurs for the lampstand's gear at the verse's end.
αὐτῆςitsGenitivegenitive of possession (the table's vessels)→ relational specificationαὐτός: anaphoric pronoun; the feminine αὐτῆς agrees with ἡ τράπεζα ('the table'); 'all its vessels' completes the table's furnishing-set.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with λυχνίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
λυχνίανlampstandAccusativedirect object (seventh item of the catalogue)→ object specificationλυχνία: 'lampstand'; renders מְנוֹרָה; the seven-branched gold lampstand of the holy place (25:31–40); its light is the only illumination of the inner sanctuary, symbolizing the divine presence.
τὴνtheAccusativearticle (in attributive position with καθαράν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαρὰνpureAccusativeattributive adjective (modifying λυχνίαν: 'the pure lampstand')→ object specificationκαθαρός: 'pure / clean'; here 'the pure lampstand' renders מְנֹרַת הַטָּהֹר ('the lampstand of pure [gold]') — the adjective denotes the refined, unalloyed gold of which it was hammered (cf. χρυσίον καθαρόν, 25:31); cultic purity and material purity coincide.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallAccusativeattributive adjective (modifying σκεύη: 'all its vessels')→ object specificationπᾶς: 'all'; the second πάντα τὰ σκεύη in the verse parallels the table's set, underscoring the symmetry and completeness of the holy-place furnishings.
τὰtheAccusativearticle (with σκεύη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκεύηvessels / implementsAccusativedirect object (the lampstand's implements)→ object specificationσκεῦος (pl. σκεύη): 'vessel / implement'; here the lampstand's accessories — its lamps, snuffers, and trays (25:37–38) — completing the second furnishing-set of the verse.
αὐτῆςitsGenitivegenitive of possession (the lampstand's vessels)→ relational specificationαὐτός: anaphoric pronoun; the feminine αὐτῆς agrees with ἡ λυχνία ('the lampstand'); the repeated formula 'and all its vessels' closes the holy-place inventory.
9
καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ
and the laver and its base,
v. 9 adds the bronze laver and its base, the outer-court vessel for the priests' ablutions (30:18–21). Its brevity within the catalogue matches its single function; mention of 'its base' (ἡ βάσις αὐτοῦ) reflects the laver-and-stand pair specified in the earlier instructions.
Word-by-word analysis· 7 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with λουτῆρα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λουτῆραlaver / basinAccusativedirect object (eighth item of the catalogue)→ object specificationλουτήρ: 'laver / washing-basin' (from λούω, 'to wash'); renders כִּיּוֹר; the bronze basin of the outer court at which Aaron and his sons washed hands and feet before approaching the altar or tent (30:18–21), on pain of death.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with βάσιν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
βάσινbase / standAccusativedirect object (the laver's stand)→ object specificationβάσις: 'base / pedestal / stand' (from βαίνω); renders כֵּן; the bronze stand on which the laver rested; the laver-and-base pair forms a single functional unit of the priestly purification ritual.
αὐτοῦitsGenitivegenitive of possession (the laver's base)→ relational specificationαὐτός: anaphoric pronoun; the masculine αὐτοῦ agrees with ὁ λουτήρ ('the laver'); 'its base' completes the laver-set.
10
καὶ τὰς στολὰς τὰς λειτουργικὰς Ααρων καὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ ἱερατεύειν μοι
and the ministering vestments of Aaron and the vestments of his sons, to serve me as priests,
v. 10 turns from furniture to the priestly garments — the 'ministering vestments' of Aaron and of his sons (chs. 28–29). The purpose-infinitive ἱερατεύειν μοι ('to serve me as priest') states the garments' function: they are made not for adornment but for the cultic service of YHWH himself.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle (with στολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
στολὰςrobes / vestmentsAccusativedirect object (ninth item of the catalogue)→ object specificationστολή: 'long robe / vestment / festal garment'; renders בֶּגֶד / בִּגְדֵי; in the LXX στολή regularly denotes garments of honor and office; here the high-priestly and priestly vestments (ephod, breastpiece, robe, tunic, turban, sash) of chs. 28–29.
τὰςtheAccusativearticle (in attributive position with λειτουργικάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λειτουργικὰςministering / for serviceAccusativeattributive adjective (modifying στολάς: 'the ministering vestments')→ object specificationλειτουργικός: 'pertaining to (cultic) service' (from λειτουργία, 'public/sacred service'); marks the vestments as the official garments of priestly ministry; the λειτουργ- root will feed directly into Christian liturgical vocabulary (cf. Heb 8:2, 6 of Christ's λειτουργία).
ΑαρωνAarongenitive of possession (indeclinable: 'of Aaron')→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן (Aaron); indeclinable in the LXX (here functioning as a possessive genitive after στολάς); Moses' brother, the first high priest, for whom the most elaborate vestments are made.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle (with στολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
στολὰςvestmentsAccusativedirect object (the sons' garments, parallel to Aaron's)→ object specificationστολή: the repetition distinguishes the high-priestly vestments of Aaron from the simpler vestments of his sons (the ordinary priests), who wear tunics, sashes, and caps (28:40).
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession ('of his sons')→ relational specificationυἱός: 'son'; renders בֵּן; the sons of Aaron (Nadab, Abihu, Eleazar, Ithamar) who form the priestly line; their vestments mark them as sharers in the priestly office.
αὐτοῦhisGenitivegenitive of possession (Aaron's sons)→ relational specificationαὐτός: anaphoric pronoun referring to Aaron; 'his sons' designates the priestly succession descending from the first high priest.
ἱερατεύεινto serve as priestPres Act Infin · ἱερατεύωinfinitive of purpose (the function of the vestments: 'to minister as priests')→ imperfective infinitive (the ongoing exercise of priestly service)ἱερατεύω: 'serve as priest / exercise the priestly office'; renders כִּהֵן (Piel); the purpose-infinitive states why the vestments are made — for the continual priestly service of YHWH; cf. Luke 1:8 of Zechariah's ἱερατεύειν.
μοιto me / for meDativedative of advantage (the one served: YHWH)→ participant reference or interestἐγώ (dat. μοι): 'to/for me'; YHWH is the object of the priestly service; the first-person μοι keeps the divine speaker present throughout the catalogue — the whole sanctuary apparatus exists for service rendered to him.
11
καὶ τὸ ἔλαιον τῆς χρίσεως καὶ τὸ θυμίαμα τῆς συνθέσεως τοῦ ἁγίου κατὰ πάντα ὅσα ἐγὼ ἐνετειλάμην σοι ποιήσουσιν
and the oil of anointing and the incense of the composition of the sanctuary; according to all that I have commanded you they shall make them.
v. 11 closes the catalogue with the two consecrated compounds — the anointing oil and the holy incense (30:22–38) — and rounds it off with the summarizing κατὰ πάντα ὅσα … ἐνετειλάμην σοι ποιήσουσιν ('according to all I commanded you they shall make'). The closing ποιήσουσιν forms an inclusio with v. 6, sealing the whole craftsman-pericope under the rubric of obedience to the divine blueprint.
Word-by-word analysis· 19 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with ἔλαιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔλαιονoilAccusativedirect object (tenth item of the catalogue)→ object specificationἔλαιον: 'olive oil'; renders שֶׁמֶן; here the specially compounded oil for anointing; τὸ ἔλαιον τῆς χρίσεως ('the oil of anointing') consecrates the sanctuary, its furniture, and the priests (30:22–33).
τῆςof theGenitivearticle (with χρίσεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χρίσεωςanointingGenitivegenitive of purpose/description ('oil of anointing')→ relational specificationχρῖσις: 'anointing / smearing' (from χρίω, 'anoint'); renders מִשְׁחָה; the same χρι- root yields χριστός ('anointed one'); the anointing oil sanctifies persons and objects, transferring them into the sphere of the holy.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with θυμίαμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυμίαμαincenseAccusativedirect object (eleventh item of the catalogue)→ object specificationθυμίαμα: 'incense / fragrant offering' (from θυμιάω, 'burn incense'); renders קְטֹרֶת; the holy incense compounded of stacte, onycha, galbanum, and frankincense (30:34–38), burned on the gold altar; its smoke symbolizes prayer ascending to God (cf. Ps 140:2 LXX; Rev 5:8).
τῆςof theGenitivearticle (with συνθέσεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συνθέσεωςcomposition / compoundingGenitivegenitive of description ('incense of the composition')→ relational specificationσύνθεσις: 'composition / compound / mixture' (from συντίθημι, 'put together'); renders the sense of the carefully blended, perfumer's compound of the holy incense; τὸ θυμίαμα τῆς συνθέσεως = 'the compounded incense', a fixed designation (cf. 30:35).
τοῦof theGenitivearticle (substantivizing ἁγίου: 'of the sanctuary/holy place')→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίουof the sanctuary / holyGenitivesubstantivized adjective in the genitive ('of the holy place / the sanctuary')→ relational specificationἅγιος: 'holy / sacred'; substantivized τοῦ ἁγίου = 'of the sanctuary' (or 'holy [incense]'); renders קֹדֶשׁ; designates the incense as belonging to the sacred sphere, reserved exclusively for cultic use and forbidden for common manufacture (30:37–38).
κατὰaccording topreposition + accusative (norm/standard: summarizing command)→ spatial or relational framingκατά + accusative: 'according to'; the phrase κατὰ πάντα ὅσα … ἐνετειλάμην reprises the summary formula of v. 6 (κατὰ πάντα τὰ ἔργα), binding execution strictly to the divine command.
πάνταall thingsAccusativeaccusative object of κατά (the totality commanded)→ object specificationπᾶς: 'all'; πάντα ὅσα ('all whatsoever') totalizes the divine instructions — every prescribed item, without omission, is to be made.
ὅσαwhatever / as much asAccusativerelative pronoun (introducing the content-clause)→ participant referenceὅσος: 'as much/many as'; the correlative ὅσα with πάντα forms the comprehensive idiom 'all that whatsoever'; renders אֲשֶׁר.
ἐγὼINominativesubject (emphatic first-person: YHWH the commander)→ participant referenceἐγώ: the emphatic pronoun reasserts YHWH as the source of the commands; the whole sanctuary project rests on his explicit prescription, not human invention.
ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause (divine commanding)→ constative aorist (the prior issuing of the commands)ἐντέλλομαι: 'command / give orders / charge'; renders צִוָּה; a near-synonym of συντάσσω (v. 6), here closing the inclusio; the tabernacle is to be built strictly κατὰ τὸν τύπον shown to Moses (25:40) — obedience to the divine command is the controlling principle of the sanctuary.
σοιyouDativeindirect object (dative: Moses, the recipient of the commands)→ participant reference or interestσύ (dat. σοι): 'to you'; Moses again the mediator; what was commanded to him is what the craftsmen will execute.
ποιήσουσινthey shall makeFut Act Indic 3 Pl · ποιέωmain verb (predictive: closing the catalogue, inclusio with v. 6)→ predictive future (the assured execution of all the works)ποιέω: 'make / do'; the closing ποιήσουσιν matches the same form at v. 6, framing the whole catalogue (vv. 6–11) as the guaranteed product of the Spirit-gifted workers' obedience.
12
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying,
The speech-formula recurs verbatim from v. 1, segmenting off a distinct new oracle. The repetition signals a deliberate structural pivot: from the craftsmen and the works of human hands (vv. 1–11) to the Sabbath, the day on which all such work ceases (vv. 12–17). The juxtaposition is theological as well as literary.
Word-by-word analysis· 6 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λαλέω: 'speak'; renders דִּבֶּר (Piel); the second occurrence of the formula in the chapter (cf. v. 1) opens the Sabbath oracle; the repeated introduction marks it as a separate, weighty divine word.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the divine speaker of the Sabbath-charge that follows.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; accusative as directional object of πρός; Moses remains the sole mediator of the divine instructions.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (speech-introducing, redundant Hebraism)→ imperfective participle (introducing direct discourse)λέγω: the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), the fixed quotation-marker introducing the Sabbath oracle of vv. 13–17.
13
καὶ σὺ σύνταξον τοῖς υἱοῖς Ισραηλ λέγων ὁρᾶτε καὶ τὰ σάββατά μου φυλάξεσθε σημεῖόν ἐστιν παρ᾿ ἐμοὶ καὶ ἐν ὑμῖν εἰς τὰς γενεὰς ὑμῶν ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς
And you, charge the sons of Israel, saying, 'See that you keep my sabbaths; for it is a sign between me and you throughout your generations, that you may know that I am the LORD who sanctifies you.'
The emphatic καὶ σύ ('and you') turns the command back upon Moses as the one to charge Israel. The core imperative — τὰ σάββατά μου φυλάξεσθε ('keep my sabbaths') — is grounded by a σημεῖον-clause: the Sabbath is a 'sign' between YHWH and Israel for all generations, and a ἵνα-clause states its purpose, the recognition-formula ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς. The Sabbath thus reveals YHWH as Israel's sanctifier.
Word-by-word analysis· 32 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject (emphatic second-person pronoun: Moses)→ participant referenceσύ: the emphatic pronoun (redundant with the imperative) singles out Moses as the one charged to transmit the Sabbath-command; renders the Hebrew emphatic וְאַתָּה ('and you [for your part]').
σύνταξονcharge / commandAor Act Impv 2 Sg · συντάσσωmain verb (divine imperative to Moses)→ ingressive aorist imperative (issue the charge)συντάσσω: 'order / charge / give detailed instructions'; renders דַּבֵּר / צַו; the aorist imperative commissions Moses to relay the Sabbath-command; the same verb described YHWH's own commanding at v. 6, binding Moses' charge to the divine prescription.
τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object (dative addressees: 'to the sons of Israel')→ sphere or referenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the covenant people (rendering בְּנֵי יִשְׂרָאֵל); the Sabbath-sign is given to them as a corporate, national institution.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל (Israel); indeclinable in the LXX; here the patriarch's name standing for the whole covenant nation descended from him.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (speech-introducing, Hebraism)→ imperfective participle (introducing the content of the charge)λέγω: the participle λέγων renders לֵאמֹר; here it introduces the words Moses is to speak to Israel, embedding a second-level direct discourse within the divine speech.
ὁρᾶτεsee / take heedPres Act Impv 2 Pl · ὁράωmain verb of the charge (attention-imperative addressed to Israel)→ imperfective imperative (continual vigilance: 'be watchful')ὁράω: 'see / look / take heed'; the imperative ὁρᾶτε ('see to it / take heed') functions as an attention-marker introducing a solemn command; renders the Hebrew אַךְ ('surely / only') of the underlying אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ, emphasizing the weight of the Sabbath-charge.
καὶandcoordinate conjunction (linking the attention-call to the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with σάββατα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάββατάsabbathsAccusativedirect object of φυλάξεσθε (fronted for emphasis)→ object specificationσάββατον: 'sabbath / rest-day'; a Greek transliteration-loan of Hebrew שַׁבָּת (via Aramaic); the neuter plural τὰ σάββατα often renders the singular שַׁבָּת as well as true plurals; τὰ σάββατά μου ('my sabbaths') marks the day as YHWH's own possession, not merely Israel's custom.
μουmyGenitivegenitive of possession (the sabbaths belong to YHWH)→ relational specificationἐγώ (gen. μου): 'my'; the possessive stresses that the Sabbath is YHWH's day — to profane it is to violate something belonging to God himself, which grounds the death-penalty of vv. 14–15.
φυλάξεσθεyou shall keep / guardFut Mid Indic 2 Pl · φυλάσσωmain verb (future-as-imperative: covenant obligation)→ imperatival future (binding obligation: 'you shall keep')φυλάσσω: 'guard / keep / observe'; the middle φυλάξεσθε ('you shall keep [for yourselves]') renders שָׁמַר; the future indicative functions as a legal imperative (as in the Decalogue); the middle voice may imply the people's own interest in safeguarding the day.
σημεῖόνa signNominativepredicate nominative (with ἐστιν: 'it is a sign')→ participant prominenceσημεῖον: 'sign / token'; renders אוֹת; the Sabbath as σημεῖον joins the rainbow (Gen 9) and circumcision (Gen 17) as covenant-signs — a perpetual, visible token of the relationship between YHWH and Israel; a central crux of the chapter (cf. v. 17).
ἐστινit isPres Act Indic 3 Sg · εἰμίcopula (linking subject 'it' [the Sabbath] to predicate σημεῖον)→ stative present (an enduring state of affairs)εἰμί: 'be'; the copula links the Sabbath-keeping to its identity as a covenant-sign; the present tense expresses a standing, perpetual reality.
παρ᾿with / on the side ofpreposition + dative (elided before vowel; relational: 'with me')→ spatial or relational framingπαρά + dative: 'beside / with / in the presence of'; the construction σημεῖον … παρ᾿ ἐμοὶ καὶ ἐν ὑμῖν ('a sign with me and among you') renders the Hebrew בֵּינִי וּבֵינֵיכֶם ('between me and you'), expressing the bilateral covenant relationship the sign attests.
ἐμοὶmeDativedative object of παρά (one party to the sign: YHWH)→ participant reference or interestἐγώ (dat. ἐμοί): 'me'; the emphatic first-person form; YHWH is one pole of the covenant relationship the Sabbath signifies.
καὶandcoordinate conjunction (linking the two parties)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνamong / inpreposition + dative (relational: 'among you')→ spatial or relational framingἐν + dative: 'among / in'; ἐν ὑμῖν ('among you') names the other pole — Israel — completing the 'between me and you' formula of the covenant-sign.
ὑμῖνyouDativedative object of ἐν (the other party: Israel)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'you'; the people Israel, the human party to the covenant whose Sabbath-observance attests the relationship.
εἰςfor / throughoutpreposition + accusative (temporal extent: 'throughout your generations')→ spatial or relational framingεἰς + accusative: here marking temporal extension; εἰς τὰς γενεὰς ὑμῶν ('for your generations') renders לְדֹרֹתֵיכֶם, the standard formula for a perpetual ordinance binding on all future generations.
τὰςtheAccusativearticle (with γενεάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (the span of obligation)→ object specificationγενεά: 'generation / age'; renders דּוֹר; the plural εἰς τὰς γενεὰς ὑμῶν marks the Sabbath as a perpetual, trans-generational institution — not a temporary measure but a standing mark of the covenant people.
ὑμῶνyourGenitivegenitive of possession (the generations of Israel)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; binds the Sabbath-obligation to Israel's descendants in perpetuity.
ἵναthat / in order thatpurpose conjunction (introducing the recognition-clause)→ discourse linkage or contrastἵνα: 'in order that / so that'; takes the subjunctive (γνῶτε); introduces the purpose of the Sabbath-sign — the people's knowledge of YHWH as their sanctifier.
γνῶτεyou may knowAor Act Subj 2 Pl · γινώσκωverb of purpose clause (the goal: experiential recognition)→ ingressive aorist subjunctive (come to know / recognize)γινώσκω: 'know / recognize / come to know'; renders יָדַע; the recognition-formula ἵνα γνῶτε ὅτι ἐγὼ κύριος is a hallmark of Exodus and Ezekiel ('that you/they may know that I am the LORD'); here uniquely extended with ὁ ἁγιάζων ὑμᾶς — the Sabbath teaches Israel that YHWH sanctifies.
ὅτιthatcomplementizer (introducing the content of γνῶτε)→ clausal contributionὅτι: 'that'; introduces the object-clause of γνῶτε — the content of the knowledge: YHWH's identity as Israel's sanctifier.
ἐγὼINominativesubject of the implicit copula (self-predication formula: 'I [am] the LORD')→ participant referenceἐγώ: the emphatic pronoun opens the self-identification formula ἐγὼ κύριος ('I am the LORD'), rendering אֲנִי יהוה; the copula is unexpressed, as regularly in such formulas.
κύριοςthe LORDNominativepredicate nominative (self-identification: 'I am the LORD')→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine self-naming ἐγὼ κύριος grounds the Sabbath-command in YHWH's own identity and authority.
ὁthe (one)Nominativearticle (substantivizing the participle ἁγιάζων: 'the one who sanctifies')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγιάζωνwho sanctifies / makes holyPres Act Ptcp Nom Masc Sg · ἁγιάζωsubstantival participle in apposition to κύριος ('the LORD who sanctifies you')→ imperfective participle (ongoing, characteristic action: YHWH as continual sanctifier)ἁγιάζω: 'make holy / consecrate / sanctify'; renders קִדֵּשׁ (Piel); the articular participle ὁ ἁγιάζων ὑμᾶς ('the one who sanctifies you') names YHWH by his defining action toward Israel; the present participle marks it as a continuous, characteristic divine work — Israel's holiness derives wholly from him (cf. Lev 20:8; 1 Thess 5:23).
ὑμᾶςyouAccusativedirect object of ἁγιάζων (the people whom YHWH sanctifies)→ participant referenceσύ (acc. pl. ὑμᾶς): 'you'; Israel as the object of YHWH's sanctifying work; the Sabbath-sign points to this relationship as its deepest meaning.
14
καὶ φυλάξεσθε τὰ σάββατα ὅτι ἅγιον τοῦτό ἐστιν κυρίου ὑμῖν ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ
And you shall keep the sabbaths, for this is holy to the LORD for you; the one who profanes it shall surely be put to death; everyone who does work on it, that soul shall be cut off from the midst of his people.
v. 14 repeats the command (φυλάξεσθε τὰ σάββατα) and grounds it in the day's holiness (ἅγιον … κυρίου), then attaches two penalties: the death-penalty (θανάτῳ θανατωθήσεται, a cognate-dative Hebraism rendering the emphatic infinitive absolute) for profanation, and the karet-formula (ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη) — being 'cut off from the people' — for working on the day. The severity matches the Sabbath's status as a covenant-sign.
Word-by-word analysis· 30 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξεσθεyou shall keepFut Mid Indic 2 Pl · φυλάσσωmain verb (future-as-imperative, repeating the command of v. 13)→ imperatival future (binding obligation)φυλάσσω: 'guard / keep / observe'; the middle φυλάξεσθε repeats the command of v. 13, now reinforced by the penalty-clauses; renders שָׁמַר.
τὰtheAccusativearticle (with σάββατα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάββαταsabbathsAccusativedirect object of φυλάξεσθε→ object specificationσάββατον: 'sabbath'; the neuter plural τὰ σάββατα (here the Sabbath day) repeats the object of the command; the loanword from שַׁבָּת.
ὅτιfor / becausecausal conjunction (grounding the command)→ discourse linkage or contrastὅτι: 'because / for'; introduces the ground of the command — the holiness of the day; renders כִּי.
ἅγιονholyNominativepredicate adjective (with ἐστιν: 'this is holy')→ participant prominenceἅγιος: 'holy / set apart'; renders קֹדֶשׁ; the neuter ἅγιον agrees with τοῦτο; the Sabbath's holiness — its belonging to the divine sphere — is the reason its violation incurs death.
τοῦτόthisNominativesubject (demonstrative pronoun: 'this [day]')→ participant referenceοὗτος: 'this'; the neuter τοῦτο refers to the Sabbath (τὸ σάββατον); the subject of the copula 'this is holy.'
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking τοῦτο to the predicate ἅγιον)→ stative present (an enduring quality)εἰμί: 'be'; the copula predicates holiness of the Sabbath as a permanent attribute.
κυρίουof the LORD / to the LORDGenitivegenitive of possession ('holy belonging to the LORD')→ relational specificationκύριος (gen. κυρίου): rendering of יהוה; the genitive marks the Sabbath as YHWH's holy property (ἅγιον … κυρίου = קֹדֶשׁ לַיהוה, 'holy to the LORD'); its sanctity is referred to him.
ὑμῖνfor youDativedative of advantage/respect ('holy for/to you')→ participant reference or interestσύ (dat. pl. ὑμῖν): 'for you'; the dative marks Israel as those for whom the day is set apart as holy — its sanctity binds them in particular.
ὁthe (one)Nominativearticle (substantivizing the participle βεβηλῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βεβηλῶνprofaning / who profanesPres Act Ptcp Nom Masc Sg · βεβηλόωsubstantival participle (subject: 'the one who profanes it')→ imperfective participle (the one engaging in profanation)βεβηλόω: 'profane / defile / treat as common' (from βέβηλος, 'unhallowed'); renders חִלֵּל (Piel); the participle ὁ βεβηλῶν αὐτό ('the one profaning it') names the offender; to profane the Sabbath is to treat YHWH's holy day as ordinary — the antithesis of ἁγιάζω (v. 13).
αὐτὸitAccusativedirect object of βεβηλῶν (the Sabbath profaned)→ participant referenceαὐτός: anaphoric pronoun; the neuter αὐτό refers to τὸ σάββατον ('the Sabbath').
θανάτῳwith deathDativecognate dative (Hebraism: intensifying θανατωθήσεται)→ sphere or referenceθάνατος: 'death'; the cognate dative θανάτῳ with θανατωθήσεται renders the Hebrew emphatic infinitive absolute מוֹת יוּמָת ('he shall surely be put to death'); the dativus cognatus intensifies the certainty of the sentence (cf. the same idiom at Gen 2:17).
θανατωθήσεταιshall be put to deathFut Pass Indic 3 Sg · θανατόωmain verb (legal sentence: the death-penalty)→ predictive/jussive future (the prescribed legal consequence)θανατόω: 'put to death / execute'; renders הֵמִית / יוּמָת (Hophal); the future passive states the judicial penalty; θανάτῳ θανατωθήσεται is the standard LXX rendering of the capital-sentence formula, expressing both certainty and gravity.
πᾶςeveryoneNominativesubject (correlative with the relative ὅς: 'everyone who')→ participant prominenceπᾶς: 'everyone / all'; πᾶς ὃς ('everyone who') is a casus-pendens construction resumed by ἡ ψυχὴ ἐκείνη ('that soul'); renders כָּל אֲשֶׁר; universalizes the sanction to every Sabbath-breaker without exception.
ὃςwhoNominativerelative pronoun (subject of ποιήσει)→ participant referenceὅς: relative pronoun; with πᾶς forms the generalizing 'everyone who'; introduces the protasis of the karet-sanction.
ποιήσειdoes / shall doFut Act Indic 3 Sg · ποιέωverb of relative clause (the offense: doing work on the Sabbath)→ predictive future (gnomic/conditional: 'whoever does')ποιέω: 'make / do'; renders עָשָׂה; ποιήσει … ἔργον ('does work') defines the offense; pointedly, the same verb ποιέω governed the craftsmen's making in vv. 6, 11 — the work commanded there is forbidden here on the seventh day.
ἐνon / inpreposition + dative (temporal: 'on it [the day]')→ spatial or relational framingἐν + dative: here temporal, 'on it' (i.e. on the Sabbath day); renders בּוֹ.
αὐτῷitDativedative object of ἐν (the Sabbath day)→ participant reference or interestαὐτός: anaphoric pronoun; the neuter αὐτῷ refers to τὸ σάββατον; 'on it' = on the Sabbath.
ἔργονworkAccusativedirect object of ποιήσει (the forbidden work)→ object specificationἔργον: 'work / labor'; renders מְלָאכָה; the very word that ran as a leitmotif through the craftsmen-catalogue (vv. 3, 4, 5) now denotes the prohibited Sabbath-labor — sacred craft and Sabbath-rest are deliberately set in counterpoint.
ἐξολεθρευθήσεταιshall be utterly cut off / destroyedFut Pass Indic 3 Sg · ἐξολεθρεύωmain verb (the karet-sanction: cutting off)→ predictive/jussive future (the prescribed consequence)ἐξολεθρεύω (also ἐξολοθρεύω): 'utterly destroy / extirpate / cut off'; renders the karet-formula כָּרַת (Niphal, 'be cut off'); the LXX's strong compound (ἐκ + ὀλεθρεύω) conveys total removal — whether by death, exclusion, or divine extinction — of the offender from the covenant community (cf. Acts 3:23, citing the prophet-like-Moses passage).
ἡtheNominativearticle (with ψυχή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχὴsoul / personNominativesubject of ἐξολεθρευθήσεται (resuming πᾶς ὅς)→ participant prominenceψυχή: 'soul / life / person'; renders נֶפֶשׁ; in the karet-formula ἡ ψυχὴ ἐκείνη ('that soul/person') means the individual offender as a living being; not a disembodied soul but the whole person who is to be cut off.
ἐκείνηthatNominativedemonstrative adjective (modifying ψυχή: 'that soul')→ participant prominenceἐκεῖνος: 'that (one)'; the demonstrative ἐκείνη points back to the offender of the πᾶς ὅς clause; renders הַהִוא; the resumptive demonstrative is characteristic of the karet-formula's casus-pendens structure.
ἐκfrompreposition + genitive (separation: 'from the midst of')→ spatial or relational framingἐκ + genitive: 'out of / from'; in ἐκ μέσου τοῦ λαοῦ ('from the midst of the people') it expresses removal from the covenant community; renders מִקֶּרֶב.
μέσουmidstGenitivegenitive object of ἐκ (substantivized: 'the midst')→ relational specificationμέσος: 'middle / midst'; substantivized τὸ μέσον; ἐκ μέσου τοῦ λαοῦ ('from the midst of the people') localizes the cutting-off as exclusion from the heart of the covenant community.
τοῦof theGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (with μέσου: 'the midst of the people')→ relational specificationλαός: 'people'; renders עַם; the covenant community from which the Sabbath-breaker is severed; to be cut off from the λαός is to lose covenant standing and identity.
αὐτοῦhisGenitivegenitive of possession (the offender's own people)→ relational specificationαὐτός: anaphoric pronoun referring to the offender; 'his people' underscores the tragedy — the violator is severed from his own community, the people to which he belonged.
15
ἓξ ἡμέρας ποιήσεις ἔργα τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ θανάτῳ θανατωθήσεται
Six days you shall do works, but on the seventh day is a sabbath, a holy rest to the LORD; everyone who does work on the seventh day shall surely be put to death.
v. 15 states the basic Sabbath rhythm in the Decalogue's own terms (cf. 20:9–11): six days for work, the seventh as σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ ('a sabbath, a holy rest to the LORD'). The death-penalty formula (θανάτῳ θανατωθήσεται) recurs from v. 14, now specifically for working on the seventh day, sealing the prohibition.
Word-by-word analysis· 24 words
ἓξsixAccusativenumeral (modifying ἡμέρας: 'six days')→ object specificationἕξ: 'six'; indeclinable cardinal; ἓξ ἡμέρας ('six days') sets the work-week against the seventh-day rest, echoing the creation-week structure made explicit at v. 17.
ἡμέραςdaysAccusativeaccusative of duration ('for six days')→ object specificationἡμέρα: 'day'; renders יוֹם; the accusative of extent of time marks the span allotted to ordinary work.
ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (future-as-imperative, addressed to the individual Israelite)→ imperatival future (permitted/expected activity)ποιέω: 'do / make'; renders עָשָׂה; the singular 'you shall do' (after the plurals of vv. 13–14) addresses each Israelite as in the Decalogue; the verb permits work on the six days but, by contrast, forbids it on the seventh.
ἔργαworksAccusativedirect object of ποιήσεις (the labor of the six days)→ object specificationἔργον: 'work'; the plural ἔργα embraces all ordinary labor; the same noun marks the prohibited Sabbath-work later in the verse — work is licit on six days, capital on the seventh.
τῇon theDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive: contrasting the seventh day with the six)→ discourse linkage or contrastδέ: post-positive particle; here adversative, marking the sharp contrast between the six work-days and the seventh rest-day; renders the Hebrew waw of contrast (וּבַיּוֹם).
ἡμέρᾳdayDativedative of time ('on the day')→ sphere or referenceἡμέρα: 'day'; the dative of time τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day') localizes the Sabbath rest.
τῇtheDativearticle (in attributive position with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeattributive adjective (modifying ἡμέρᾳ: 'the seventh day')→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the seventh day is the Sabbath; its number recalls the seventh day of creation (Gen 2:2–3) invoked at v. 17 as the ground of the institution.
σάββαταa sabbathNominativepredicate nominative (with implied copula: 'is a sabbath')→ participant prominenceσάββατον: 'sabbath'; the neuter plural σάββατα here stands for the singular Sabbath (a frequent LXX usage); predicated of the seventh day with the copula unexpressed.
ἀνάπαυσιςrest / cessationNominativepredicate nominative in apposition to σάββατα ('a rest')→ participant prominenceἀνάπαυσις: 'rest / repose / cessation' (from ἀναπαύω, 'cause to rest'); renders שַׁבָּתוֹן ('solemn rest'); the cognate verb καταπαύω describes YHWH's own resting at v. 17 — the Sabbath rest mirrors the divine rest of creation; key to the 'sabbath rest' typology of Heb 4:9–10.
ἁγίαholyNominativeattributive adjective (modifying ἀνάπαυσις: 'a holy rest')→ participant prominenceἅγιος: 'holy'; the feminine ἁγία agrees with ἀνάπαυσις; the rest is not mere inactivity but a consecrated, holy cessation belonging to YHWH; renders קֹדֶשׁ.
τῷto theDativearticle (with κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative of advantage/dedication ('holy rest to the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of יהוה; the dative τῷ κυρίῳ marks the Sabbath-rest as dedicated to YHWH (קֹדֶשׁ לַיהוה) — the day is his, set apart for him.
πᾶςeveryoneNominativesubject (correlative with ὅς: 'everyone who')→ participant prominenceπᾶς: 'everyone'; πᾶς ὅς ('everyone who') universalizes the death-sentence to every Sabbath-laborer, exactly as in v. 14; renders כָּל.
ὃςwhoNominativerelative pronoun (subject of ποιήσει)→ participant referenceὅς: relative pronoun; with πᾶς, 'everyone who'; introduces the offense punished with death.
ποιήσειdoes / shall doFut Act Indic 3 Sg · ποιέωverb of relative clause (the offense: doing work on the seventh day)→ predictive future (conditional/gnomic: 'whoever does')ποιέω: 'do / make'; renders עָשָׂה; the offense is doing ἔργον on the seventh day; the pointed repetition of ποιέω (the craftsmen's verb) underscores that even the holy work of the sanctuary must yield to the Sabbath.
ἔργονworkAccusativedirect object of ποιήσει (the forbidden labor)→ object specificationἔργον: 'work'; renders מְלָאכָה; any work on the seventh day constitutes the capital offense — the Sabbath admits no exception, not even for sacred craftsmanship.
τῇon theDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time ('on the seventh day')→ sphere or referenceἡμέρα: 'day'; the dative of time repeats τῇ ἡμέρᾳ τῇ ἑβδόμῃ, fixing the offense precisely to the Sabbath.
τῇtheDativearticle (in attributive position with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeattributive adjective (modifying ἡμέρᾳ: 'the seventh day')→ sphere or referenceἕβδομος: 'seventh'; the repetition of 'the seventh day' frames the verse, emphasizing the single day on which all work is forbidden.
θανάτῳwith deathDativecognate dative (Hebraism: intensifying θανατωθήσεται)→ sphere or referenceθάνατος: 'death'; the cognate dative θανάτῳ with θανατωθήσεται renders the emphatic infinitive absolute מוֹת יוּמָת; repeats the capital-sentence formula of v. 14, sealing the Sabbath-prohibition with the gravest sanction.
θανατωθήσεταιshall be put to deathFut Pass Indic 3 Sg · θανατόωmain verb (legal sentence: the death-penalty)→ predictive/jussive future (the prescribed legal consequence)θανατόω: 'put to death'; renders יוּמָת (Hophal); the future passive completes the cognate-dative idiom; the second occurrence of θανάτῳ θανατωθήσεται in the Sabbath pericope (cf. v. 14) underscores the absolute seriousness of Sabbath-observance in the covenant.
16
καὶ φυλάξουσιν οἱ υἱοὶ Ισραηλ τὰ σάββατα ποιεῖν αὐτὰ εἰς τὰς γενεὰς αὐτῶν διαθήκη αἰώνιος
And the sons of Israel shall keep the sabbaths, to observe them throughout their generations: a perpetual covenant.
v. 16 restates the command in the third person — the sons of Israel shall keep the sabbaths — with the infinitive ποιεῖν αὐτά ('to observe them') and the perpetuity-formula εἰς τὰς γενεὰς αὐτῶν. The capping phrase διαθήκη αἰώνιος ('a perpetual covenant') classes the Sabbath alongside circumcision (Gen 17:13) as an everlasting covenant-institution, preparing for the σημεῖον αἰώνιον of v. 17.
Word-by-word analysis· 15 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξουσινthey shall keepFut Act Indic 3 Pl · φυλάσσωmain verb (third-person statement of obligation)→ imperatival/predictive future (binding obligation cast as assured fact)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the active future φυλάξουσιν (3 pl.) restates the command of vv. 13–14 in the third person, as a settled institution of the people; the same verb that ran through the Sabbath-charge.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (οἱ υἱοὶ Ισραηλ: 'the sons of Israel')→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel'), the covenant people as a corporate body, are the subject — the Sabbath is a national, generational institution; renders בְּנֵי יִשְׂרָאֵל.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here qualifying υἱοί to name the covenant nation.
τὰtheAccusativearticle (with σάββατα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάββαταsabbathsAccusativedirect object of φυλάξουσιν→ object specificationσάββατον: 'sabbath'; the neuter plural τὰ σάββατα; the object of the people's perpetual observance.
ποιεῖνto observe / to keepPres Act Infin · ποιέωepexegetical/purpose infinitive (defining the manner of keeping: 'to observe them')→ imperfective infinitive (ongoing, habitual observance)ποιέω: 'make / do / observe'; here in the idiom ποιεῖν τὰ σάββατα ('to keep/celebrate the sabbaths'), rendering לַעֲשׂוֹת אֶת־הַשַּׁבָּת ('to make/observe the Sabbath'); the verb of 'making' now denotes the positive celebration of the day, not the forbidden labor.
αὐτὰthemAccusativedirect object of ποιεῖν (the sabbaths)→ participant referenceαὐτός: anaphoric pronoun; the neuter plural αὐτά refers to τὰ σάββατα; 'to observe them' = to celebrate the sabbaths.
εἰςthroughout / forpreposition + accusative (temporal extent: 'throughout their generations')→ spatial or relational framingεἰς + accusative: temporal extension; εἰς τὰς γενεὰς αὐτῶν ('for their generations') renders לְדֹרֹתָם, the perpetuity-formula binding the Sabbath on all descendants.
τὰςtheAccusativearticle (with γενεάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (the span of the obligation)→ object specificationγενεά: 'generation'; renders דּוֹר; εἰς τὰς γενεὰς αὐτῶν marks the Sabbath as a trans-generational, perpetual institution of Israel.
αὐτῶνtheirGenitivegenitive of possession (the generations of Israel)→ relational specificationαὐτός: anaphoric pronoun; 'their generations' = the descendants of the sons of Israel, bound in perpetuity.
διαθήκηcovenantNominativepredicate nominative in apposition (the Sabbath classed as 'a covenant')→ participant prominenceδιαθήκη: 'covenant'; renders בְּרִית; the appositional διαθήκη αἰώνιος ('a perpetual covenant') classes the Sabbath among the everlasting covenant-institutions (cf. circumcision, Gen 17:13); the LXX's choice of διαθήκη over συνθήκη stresses YHWH's sovereign disposition.
αἰώνιοςperpetual / everlastingNominativeattributive adjective (modifying διαθήκη: 'a perpetual covenant')→ participant prominenceαἰώνιος: 'eternal / perpetual / age-long'; renders עוֹלָם; marks the covenant as unending; the Sabbath is no temporary ordinance but a permanent sign of the relationship between YHWH and Israel, anticipating the σημεῖον αἰώνιον of v. 17.
17
ἐν ἐμοὶ καὶ τοῖς υἱοῖς Ισραηλ σημεῖόν ἐστιν αἰώνιον ὅτι ἐν ἓξ ἡμέραις ἐποίησεν κύριος τὸν οὐρανὸν καὶ τὴν γῆν καὶ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐπαύσατο καὶ κατέπαυσεν
Between me and the sons of Israel it is a perpetual sign, for in six days the LORD made heaven and earth, and on the seventh day he ceased and rested.
v. 17 is the theological climax of the Sabbath-charge: the sign is now σημεῖον αἰώνιον ('a perpetual sign') between YHWH and Israel, and it is grounded by a ὅτι-clause in the creation-week — in six days YHWH made heaven and earth, and on the seventh ἐπαύσατο καὶ κατέπαυσεν ('he ceased and rested'). The double verb echoes Gen 2:2–3 LXX (κατέπαυσεν … ἀπὸ πάντων τῶν ἔργων), making Israel's Sabbath an imitatio Dei rooted in the order of creation; the verb καταπαύω feeds the 'sabbath rest' typology of Heb 4.
Word-by-word analysis· 28 words
ἐνbetween / amongpreposition + dative (relational: 'between me and...')→ spatial or relational framingἐν + dative: here relational, 'between/among'; ἐν ἐμοὶ καὶ τοῖς υἱοῖς Ισραηλ renders the Hebrew בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל ('between me and the sons of Israel'), the covenant-sign formula echoing v. 13.
ἐμοὶmeDativedative object of ἐν (one party to the sign: YHWH)→ participant reference or interestἐγώ (dat. ἐμοί): 'me'; the emphatic first-person form; YHWH is one pole of the covenant relationship the sign attests, as in v. 13.
καὶandcoordinate conjunction (linking the two parties)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative (second party to the sign: 'the sons of Israel')→ sphere or referenceυἱός: 'son'; τοῖς υἱοῖς Ισραηλ ('the sons of Israel') is the other pole of the covenant-sign; the people whose Sabbath-observance perpetually attests the bond.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; qualifies υἱοῖς to name the covenant nation.
σημεῖόνa signNominativepredicate nominative (with ἐστιν: 'it is a sign')→ participant prominenceσημεῖον: 'sign / token'; renders אוֹת; the Sabbath as σημεῖον αἰώνιον ('a perpetual sign') is the climactic restatement of v. 13's σημεῖον — now explicitly everlasting and grounded in creation; a central crux of the chapter.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking subject 'it' [the Sabbath] to σημεῖον)→ stative present (an enduring state of affairs)εἰμί: 'be'; the copula predicates the perpetual sign-status of the Sabbath; present tense for an abiding reality.
αἰώνιονperpetual / everlastingNominativeattributive adjective (modifying σημεῖον: 'a perpetual sign')→ participant prominenceαἰώνιος: 'eternal / perpetual'; renders עוֹלָם; matches διαθήκη αἰώνιος of v. 16 — the sign is as enduring as the covenant it attests; the creation-grounding that follows shows why: it rests on the unchanging order of creation itself.
ὅτιfor / becausecausal conjunction (grounding the sign in creation)→ discourse linkage or contrastὅτι: 'because / for'; introduces the creation-motive that grounds the Sabbath; renders כִּי; the clause makes Israel's seventh-day rest an imitation of YHWH's own creative rest.
ἐνinpreposition + dative (temporal: 'in six days')→ spatial or relational framingἐν + dative: temporal, 'in/within'; ἐν ἓξ ἡμέραις ('in six days') renders שֵׁשֶׁת יָמִים; the span of the creative work that the human work-week mirrors.
ἓξsixDativenumeral (modifying ἡμέραις: 'six days')→ sphere or referenceἕξ: 'six'; indeclinable cardinal; the six days of creation correspond to the six work-days of v. 15 — the human week is patterned on the creation week.
ἡμέραιςdaysDativedative of time (with ἐν: 'in six days')→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the days of the creation-week (Gen 1) within which YHWH made heaven and earth.
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb of the ὅτι-clause (YHWH's creative work)→ constative aorist (the completed work of creation)ποιέω: 'make / create'; renders עָשָׂה; the same verb of 'making' used of the craftsmen (vv. 6, 11) and of forbidden Sabbath-work (vv. 14–15) is here used of YHWH's own creative work — the divine making that the human Sabbath imitates by ceasing; cf. Gen 1:1 (ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν).
κύριοςLORDNominativesubject (the divine Creator)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; here as Creator; the LXX uses κύριος where Gen 1 uses ὁ θεός, identifying Israel's covenant LORD with the maker of heaven and earth.
τὸνtheAccusativearticle (with οὐρανόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheavenAccusativedirect object of ἐποίησεν (the heavens, first object of creation)→ object specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; τὸν οὐρανὸν καὶ τὴν γῆν ('heaven and earth') is the merism for the whole created order, echoing Gen 1:1.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativedirect object of ἐποίησεν (the earth, second object of creation)→ object specificationγῆ: 'earth / land'; renders אֶרֶץ; with οὐρανόν forms the merism 'heaven and earth' = the totality of creation; the cosmic scope grounds the Sabbath in the universal order, not merely Israel's history.
καὶandcoordinate conjunction (contrasting the seventh day with the six)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῇon theDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time ('on the seventh day')→ sphere or referenceἡμέρα: 'day'; the dative of time τῇ ἡμέρᾳ τῇ ἑβδόμῃ ('on the seventh day') marks the day of divine rest — the archetype of Israel's Sabbath.
τῇtheDativearticle (in attributive position with ἑβδόμῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeattributive adjective (modifying ἡμέρᾳ: 'the seventh day')→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the seventh day on which YHWH rested (Gen 2:2) is the ground and model of Israel's seventh-day Sabbath.
ἐπαύσατοhe ceased / he restedAor Mid Indic 3 Sg · παύωmain verb (the divine cessation on the seventh day)→ constative aorist (the completed act of ceasing)παύω (mid. παύομαι): 'cease / stop / leave off'; the middle ἐπαύσατο ('he ceased') renders שָׁבַת ('to cease, rest', the verb cognate with שַׁבָּת); echoes Gen 2:2 (κατέπαυσεν … καὶ ἐπαύσατο); the verb pair ἐπαύσατο καὶ κατέπαυσεν renders the Hebrew שָׁבַת/נוּחַ word-field, expressing both cessation from work and entry into rest.
καὶandcoordinate conjunction (joining the two rest-verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέπαυσενhe rested / he came to restAor Act Indic 3 Sg · καταπαύωmain verb (the divine rest, paired with ἐπαύσατο)→ constative aorist (the completed entry into rest)καταπαύω: 'cause to rest / bring to rest / rest'; renders נוּחַ / שָׁבַת; the same verb describes YHWH's creation-rest at Gen 2:2–3 and the 'rest' (κατάπαυσις) of the promised land (Ps 94:11 LXX); the noun κατάπαυσις becomes the keyword of the 'sabbath rest' theology of Heb 3–4, where it is read as a type of eschatological rest; the verb recurs at v. 18 (κατέπαυσεν λαλῶν), binding the Sabbath-rest and the giving of the tablets.
18
καὶ ἔδωκεν Μωυσεῖ ἡνίκα κατέπαυσεν λαλῶν αὐτῷ ἐν τῷ ὄρει τῷ Σινα τὰς δύο πλάκας τοῦ μαρτυρίου πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τοῦ θεοῦ
And when he had finished speaking with him on Mount Sinai, he gave to Moses the two tablets of the witness, stone tablets written by the finger of God.
v. 18 closes the entire Sinai instruction-block (chs. 25–31) with the gift of the two stone tablets of the testimony. The temporal clause ἡνίκα κατέπαυσεν λαλῶν ('when he finished speaking') uses κατέπαυσεν — the same verb as the divine creation-rest of v. 17 — to mark the completion of the revelation. The climactic phrase γεγραμμένας τῷ δακτύλῳ τοῦ θεοῦ ('written by the finger of God') marks the tablets as immediate divine writing; a crux of the chapter (cf. 8:15 LXX; Luke 11:20).
Word-by-word analysis· 24 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιmain verb (the giving of the tablets; subject YHWH, object Moses)→ constative aorist (the single completed act of giving)δίδωμι: 'give'; renders נָתַן; the unexpressed subject is κύριος / God (from v. 17); the same verb as the gift of the Spirit (v. 6); here the LORD gives Moses the tablets — the tangible deposit of the covenant-testimony.
Μωυσεῖto MosesDativeindirect object (dative recipient of the tablets)→ sphere or referenceΜωυσῆς (dat. Μωυσεῖ): transliteration of Hebrew מֹשֶׁה; the dative Μωυσεῖ marks Moses as recipient; the same name appears in the accusative (Μωυσῆν) in the speech-formulas of vv. 1, 12 — here the dative of the gift.
ἡνίκαwhentemporal conjunction (introducing the time-clause)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; renders כַּאֲשֶׁר / כְּכַלֹּתוֹ; introduces the temporal clause locating the gift at the conclusion of the divine speech.
κατέπαυσενhe finished / he ceasedAor Act Indic 3 Sg · καταπαύωverb of temporal clause (the completion of the speaking)→ constative aorist (the completed cessation of speech)καταπαύω: 'cause to cease / finish / bring to an end'; here transitive-ish with the complementary participle λαλῶν ('ceased speaking'); renders כִּלָּה ('finish'); the deliberate repetition of καταπαύω from v. 17 (YHWH's creation-rest) frames the giving of the tablets as a kind of completion-and-rest of the revelatory work, paralleling the rest of creation.
λαλῶνspeakingPres Act Ptcp Nom Masc Sg · λαλέωcomplementary/supplementary participle (with κατέπαυσεν: 'ceased speaking')→ imperfective participle (the ongoing act of speaking now brought to an end)λαλέω: 'speak'; the supplementary participle λαλῶν completes κατέπαυσεν ('ceased speaking'); renders the infinitive construct of דִּבֶּר; the construction marks the end of the long Sinai discourse begun at ch. 25.
αὐτῷwith him / to himDativedative (indirect object of λαλῶν: 'speaking to/with him')→ participant reference or interestαὐτός: anaphoric pronoun referring to Moses; the dative αὐτῷ marks the addressee of the divine speech — YHWH 'speaking with him' on the mountain (cf. 25:22, the promise to speak from above the mercy-seat).
ἐνon / inpreposition + dative (locative: 'on the mountain')→ spatial or relational framingἐν + dative: locative, 'on / at'; ἐν τῷ ὄρει τῷ Σινα ('on Mount Sinai') localizes the giving of the tablets at the place of revelation; renders בְּהַר סִינַי.
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (with ἐν: 'on the mountain')→ sphere or referenceὄρος: 'mountain'; renders הַר; Mount Sinai, the site of the theophany and the lawgiving; the whole tabernacle-instruction was delivered to Moses there during his forty days on the mountain (24:18).
τῷtheDativearticle (in attributive position with the name Σινα)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiindeclinable proper noun in attributive apposition to ὄρει ('Mount Sinai'), anchored by τῷ→ participant identificationΣινα: transliteration of Hebrew סִינַי (Sinai); indeclinable in the LXX (its dative function carried by the article τῷ); the mountain of the covenant, named in apposition to ὄρει.
τὰςtheAccusativearticle (with πλάκας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoAccusativenumeral (modifying πλάκας: 'the two tablets')→ measure or countδύο: 'two'; the two tablets (πλάκες) on which the covenant testimony was written; their duality is traditionally explained as two copies of the covenant or the two 'tables' of the commandments.
πλάκαςtabletsAccusativedirect object of ἔδωκεν (the thing given: the two tablets)→ object specificationπλάξ (pl. πλάκες): 'tablet / flat slab'; renders לוּחַ; the stone tablets of the testimony; the same word at 2 Cor 3:3 (πλαξὶν καρδίαις σαρκίναις) and Heb 9:4 (αἱ πλάκες τῆς διαθήκης) — the tablets become a fixed symbol of the written covenant.
τοῦof theGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitness / testimonyGenitivegenitive of content/description ('tablets of the witness')→ relational specificationμαρτύριον: 'testimony / witness'; renders עֵדוּת; αἱ πλάκες τοῦ μαρτυρίου ('the tablets of the witness') name the tablets by their function — they bear the covenant testimony deposited in the ark (cf. τὴν σκηνὴν τοῦ μαρτυρίου, v. 7); the tablets are the very 'witness' the sanctuary houses.
πλάκαςtabletsAccusativeaccusative in apposition to the preceding πλάκας ('stone tablets')→ object specificationπλάξ: the repetition (πλάκας … πλάκας λιθίνας) is appositional, specifying the material — the same tablets, now described as 'stone tablets'; renders the Hebrew לֻחֹת אֶבֶן.
λιθίναςof stoneAccusativeattributive adjective (modifying πλάκας: 'stone tablets')→ object specificationλίθινος: 'made of stone'; renders אֶבֶן; the stone material guarantees the permanence of the written covenant; their stoniness contrasts pointedly with the 'tablets of the heart' of the new covenant (Jer 38:33 LXX; 2 Cor 3:3).
γεγραμμέναςwritten / inscribedPerf Mid/Pass Ptcp Acc Fem Pl · γράφωattributive perfect participle (modifying πλάκας: 'tablets written')→ resultative perfect participle (the inscription standing complete on the tablets)γράφω: 'write / inscribe'; the perfect passive participle γεγραμμένας ('having been written') stresses the abiding, finished state of the inscription; renders כְּתֻבִים; the perfect underlines that the writing is already accomplished and permanent — the divine word fixed in stone.
τῷby theDativearticle (with δακτύλῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δακτύλῳfingerDativedative of instrument/agent (the means of writing: 'by the finger')→ sphere or referenceδάκτυλος: 'finger'; renders אֶצְבַּע; the anthropomorphic δάκτυλος θεοῦ ('finger of God') marks the writing as immediate divine action; the same phrase appears at 8:15 LXX (the magicians' confession 'this is the finger of God') and, in the NT, at Luke 11:20 (Jesus casting out demons 'by the finger of God', par. Matt 12:28 'by the Spirit of God') — a striking crux linking divine writing, power, and Spirit.
τοῦof theGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of possession (with δακτύλῳ: 'the finger of God')→ relational specificationθεός: 'God'; renders אֱלֹהִים; the genitive τοῦ θεοῦ in 'the finger of God' attributes the inscription directly to God; that the chapter ends with τοῦ θεοῦ — divine authorship of the covenant-word — sets the stage for the golden-calf apostasy (ch. 32), where these very God-written tablets will be shattered.