Greek Text · Translation · Interlinear · Discourse Structure

The Book of Exodus, Chapter 32ΕΞΟΔΟΣ ΛΒ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

A point of versification must be flagged at the outset: in the Rahlfs LXX, Exodus 32 runs to thirty-four verses numbered 1–8 and then 10–35 — THERE IS NO VERSE 9.

Translation & textual notes

The Greek text of Exodus 32 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A point of versification must be flagged at the outset: in the Rahlfs LXX, Exodus 32 runs to thirty-four verses numbered 1–8 and then 10–35 — THERE IS NO VERSE 9. The numbering leaps directly from v. 8 (the people's apostasy-confession οὗτοι οἱ θεοί σου Ισραηλ) to v. 10 (καὶ νῦν ἔασόν με …), and vv. 10–35 are NOT renumbered to fill the gap; this annotation preserves Rahlfs' numbering exactly. The chapter is the great narrative of the golden calf and Moses' intercession. The LXX renders the calf consistently as ὁ μόσχος (vv. 4, 8, 19, 20, 24, 35), translating Hebrew עֵגֶל, and qualifies it μόσχον χωνευτόν ('a molten calf', v. 4) for מַסֵּכָה. Several turns of phrase carry heavy New-Testament freight: 32:6 ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν is quoted verbatim by Paul at 1 Cor 10:7; the people's cry at 32:1, 23 (ποίησον ἡμῖν θεούς …) and the calf-making of 32:4 are echoed in Stephen's speech at Acts 7:40–41; and Moses' self-imprecation at 32:32 (ἐξάλειψόν με ἐκ τῆς βίβλου σου) stands behind Rom 9:3, Phil 4:3, and Rev 3:5 (the book of life). The LXX also marks the writing on the tablets emphatically: ἡ γραφὴ γραφὴ θεοῦ ἐστιν (v. 16, 'the writing was God's writing'). The verb ἱλάσθη κύριος (v. 14, 'the LORD was propitiated / relented') renders the bold Hebrew anthropopathism וַיִּנָּחֶם ('the LORD repented'), softening it toward the cultic language of propitiation. Throughout, κύριος renders the Tetragrammaton יהוה.

1

καὶ ἰδὼν ὁ λαὸς ὅτι κεχρόνικεν Μωυσῆς καταβῆναι ἐκ τοῦ ὄρους συνέστη ὁ λαὸς ἐπὶ Ααρων καὶ λέγουσιν αὐτῷ ἀνάστηθι καὶ ποίησον ἡμῖν θεούς οἳ προπορεύσονται ἡμῶν ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος ὃς ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου οὐκ οἴδαμεν τί γέγονεν αὐτῷ

And when the people saw that Moses delayed to come down from the mountain, the people gathered together against Aaron and say to him, 'Rise up and make us gods who shall go before us; for this Moses, the man who brought us out of Egypt — we do not know what has become of him.'

New narrative scene (apostasy at the foot of the mountain)καὶ ἰδὼν ὁ λαὸς
The chapter opens with a circumstantial aorist participle ἰδών ('having seen') setting the cause — Moses' delay — and the main verb συνέστη ('gathered/conspired') marks the people's collective turn against Aaron. The historic present λέγουσιν vivifies their demand. The people's words ποίησον ἡμῖν θεούς … are quoted again at v. 23 and echoed in Stephen's speech (Acts 7:40).
Word-by-word analysis· 43 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptc Nom Masc Sg · ὁράωcircumstantial participle (causal/temporal, agreeing with ὁ λαός)→ antecedent aorist participle (perception preceding the main act)ὁράω (aor. ptc. ἰδών): 'see / perceive'; the suppletive aorist of ὁράω; the participle gives the ground of the people's action — perception of Moses' prolonged absence triggers the apostasy.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of συνέστη→ participant prominenceλαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); here pointedly the same covenant people who have just received the law now turn to idolatry — the chapter's central irony.
ὅτιthatconjunction (introducing object clause of ἰδών)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what the people perceived.
κεχρόνικενhas delayedPerf Act Indic 3 Sg · χρονίζωverb of object clause (perception content)→ resultative perfect (a delay now standing as a settled fact)χρονίζω: 'take time / tarry / delay'; renders Hebrew בֹּשֵׁשׁ ('was ashamed/delayed'); the perfect frames Moses' protracted absence on the mountain (forty days, 24:18) as an accomplished, anxiety-producing situation.
ΜωυσῆςMosesNominativesubject of κεχρόνικεν→ participant prominenceΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/second-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν).
καταβῆναιto come downAor Act Inf · καταβαίνωcomplementary infinitive (with κεχρόνικεν)→ aorist infinitive (the single anticipated act of descent)καταβαίνω: 'go/come down / descend'; the verb frames the whole chapter's geography — Moses is 'up' on the mountain with God while the people apostatize 'below'; he will καταβαίνω at v. 15.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἐκ (source: 'from the mountain')→ relational specificationὄρος: 'mountain'; renders הַר; Sinai/Horeb, the site of the theophany and law-giving; the mountain is the spatial axis of the chapter.
συνέστηgathered togetherAor Act Indic 3 Sg · συνίστημιmain verb (the people's collective action)→ ingressive aorist (a crowd forming into a hostile body)συνίστημι (intr. aor. συνέστη): 'stand together / band together / conspire'; renders Hebrew נִקְהַל ('assembled'); the verb often connotes a conspiratorial gathering, here with hostile intent ἐπὶ Ααρων ('against Aaron').
theNominativearticle (resumptive subject)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of συνέστη (resumed for emphasis)→ participant prominenceλαός: the noun is repeated (ὁ λαός … ὁ λαός), a Hebraizing resumption after the intervening object clause.
ἐπὶagainstpreposition + accusative (hostile direction)→ spatial or relational framingἐπί + acc.: here adversative, 'against'; the people mass 'against Aaron,' pressuring him to act.
ΑαρωνAaronaccusative object of ἐπί (indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; Moses' brother, left in charge with Hur (24:14), now the focus of the people's demand.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present, introducing direct speech)→ historic present (vivid narration of the demand)λέγω (pres.): the historic present λέγουσιν dramatizes the people's demand, shifting from the aorist narrative frame to immediate speech.
αὐτῷto himDativedative indirect object (to Aaron)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (to Aaron).
ἀνάστηθιrise upAor Act Impv 2 Sg · ἀνίστημιimperative (rousing command to Aaron)→ ingressive aorist imperative (get up and act now)ἀνίστημι (intr. aor. impv. ἀνάστηθι): 'rise / stand up'; here an idiomatic call to action ('up, and make us …'); the same verb (ἀνέστησαν) recurs at v. 6, 'they rose up to play.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποίησονmakeAor Act Impv 2 Sg · ποιέωimperative (the central demand)→ ingressive aorist imperative (decisive act of fabrication)ποιέω: 'make / do'; renders עָשָׂה; the demand ποίησον ἡμῖν θεούς ('make us gods') is the verbal heart of the apostasy; it recurs verbatim at v. 23 and is quoted in Stephen's speech, Acts 7:40.
ἡμῖνfor usDativedative of advantage→ participant reference or interestἡμῖν: meaning 'for us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.
θεούςgodsAccusativedirect object of ποίησον→ object specificationθεός (acc. pl. θεούς): 'gods'; renders Hebrew אֱלֹהִים, here construed as a true plural ('gods') by the demand and by the people's plural acclamation οὗτοι οἱ θεοί σου (v. 4); the very request violates the first commandment just given (20:3).
οἳwhoNominativerelative pronoun (subject of προπορεύσονται)→ participant referenceὅς (nom. pl. masc. οἵ): relative pronoun, agreeing with θεούς; introduces the function the people want from the gods — to lead them.
προπορεύσονταιshall go beforeFut Mid Indic 3 Pl · προπορεύομαιverb of relative clause (function of the demanded gods)→ predictive/desiderative future (the leading role required of the gods)προπορεύομαι: 'go before / lead the way'; renders הָלַךְ לִפְנֵי; the people want visible gods to take the place of the pillar of cloud and of the absent Moses as their guide — a demand the LORD ironically answers in v. 34 with 'my angel shall go before you' (προπορεύεται).
ἡμῶνof us / before usGenitivegenitive (with προπορεύσονται: 'before us')→ relational specificationἡμῶν: meaning 'of us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (with προπορεύσονται: 'before us').
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal particle (post-positive, grounding the demand)→ discourse linkage or contrastγάρ: 'for'; introduces the people's stated reason — uncertainty about Moses' fate.
ΜωυσῆςMosesNominativesubject (nominative absolute / pendent: 'as for this Moses')→ participant prominenceΜωυσῆς: the dismissive ὁ … Μωυσῆς οὗτος ὁ ἄνθρωπος ('this Moses, the man') distances the people from their leader, reducing him to a mere ἄνθρωπος whose fate is unknown.
οὗτοςthisNominativedemonstrative (modifying Μωυσῆς, dismissive)→ participant referenceοὗτος: 'this'; the demonstrative here carries a contemptuous tone, 'this fellow Moses.'
theNominativearticle (with appositional ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativenoun in apposition to Μωυσῆς→ participant prominenceἄνθρωπος: 'man / human being'; here reductive — the people stress Moses' mere humanity, in pointed contrast to the honorific ὁ ἄνθρωπος Μωυσῆς of 11:3; the same phrasing returns on Aaron's lips at v. 23.
ὃςwhoNominativerelative pronoun (subject of ἐξήγαγεν)→ participant referenceὃς: meaning 'who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (subject of ἐξήγαγεν).
ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωverb of relative clause→ constative aorist (the exodus as accomplished fact)ἐξάγω: 'lead/bring out'; renders הוֹצִיא; the standard exodus-verb — but the people credit the deliverance to Moses ('the man who brought us out'), not to the LORD, a theological displacement the calf-acclamation will complete (v. 4).
ἡμᾶςusAccusativedirect object of ἐξήγαγεν→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξήγαγεν.
ἐξout ofpreposition + genitive (source, elided before vowel)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source, elided before vowel).
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): standard LXX form of Hebrew מִצְרַיִם; the land of bondage from which they were delivered.
οὐκnotnegative particle (with οἴδαμεν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb of the people's reasoning→ perfect with present force (a settled state of not-knowing)οἶδα: 'know'; perfect in form, present in meaning; the people's professed ignorance of Moses' whereabouts (οὐκ οἴδαμεν τί γέγονεν αὐτῷ) is the pretext for replacing him and his God with a fabricated image.
τίwhatNominativeinterrogative pronoun (subject of γέγονεν, in indirect question)→ participant referenceτίς, τί: interrogative pronoun; here introduces an indirect question dependent on οἴδαμεν.
γέγονενhas becomePerf Act Indic 3 Sg · γίνομαιverb of indirect question→ resultative perfect (Moses' present unknown condition)γίνομαι (perf. γέγονεν): 'become / happen'; τί γέγονεν αὐτῷ = 'what has become of him'; the perfect stresses the present uncertainty of Moses' state.
αὐτῷto himDativedative of reference (with γέγονεν: 'what has become of him')→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference (with γέγονεν: 'what has become of him').
2

καὶ λέγει αὐτοῖς Ααρων περιέλεσθε τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶν τῶν γυναικῶν ὑμῶν καὶ θυγατέρων καὶ ἐνέγκατε πρός με

And Aaron says to them, 'Take off the golden earrings that are in the ears of your wives and daughters, and bring them to me.'

Aaron's response (compliance with the demand)καὶ λέγει αὐτοῖς Ααρων
Aaron offers no resistance; the historic present λέγει continues the vivid register, and the two aorist imperatives (περιέλεσθε … ἐνέγκατε) set in motion the collection of gold that will become the calf. Aaron's role here is starkly passive-compliant, in tension with his evasive self-defense at vv. 22–24.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, introducing direct speech)→ historic present (vivid narration)λέγω (pres.): the historic present keeps Aaron's reply in the immediate dramatic foreground.
αὐτοῖςto themDativedative indirect object (to the people)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (to the people).
ΑαρωνAaronsubject (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; here the grammatical subject of λέγει.
περιέλεσθεtake offAor Mid Impv 2 Pl · περιαιρέωimperative (command to the people)→ ingressive aorist imperative (the act of removing the ornaments)περιαιρέω (mid.): 'take off / strip off (from oneself)'; renders Hebrew פָּרַק; the middle voice fits the removal of one's own (here one's family's) jewelry; the same verb describes the people's compliance in v. 3 (περιείλαντο).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνώτιαearringsAccusativedirect object of περιέλεσθε→ object specificationἐνώτιον: 'earring' (lit. 'in-the-ear thing,' from ἐν + οὖς); renders נֶזֶם; the golden earrings are the very 'spoiling of Egypt' wealth (cf. 12:35–36; 3:22) now perverted into raw material for an idol.
τὰtheAccusativearticle (attributive, with χρυσᾶ)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρυσᾶgoldenAccusativeattributive adjective (material, modifying ἐνώτια)→ object specificationχρυσοῦς (contr. χρυσᾶ): 'made of gold'; renders זָהָב; the gold motif binds this chapter to the Tabernacle account — the same precious metal is here misused for an idol rather than for the sanctuary.
τὰthe (ones)Accusativearticle (with attributive prepositional phrase: 'the ones in the ears')→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὠσὶνearsDativedative of place (locative: 'in the ears')→ sphere or referenceοὖς (dat. pl. ὠσίν): 'ear'; the earrings are located in the ears of the women and daughters.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικῶνwomen / wivesGenitivegenitive of possession (whose ears)→ relational specificationγυνή (gen. pl. γυναικῶν): 'woman / wife'; renders אִשָּׁה; here the wives whose earrings are to be collected.
ὑμῶνyourGenitivegenitive of possession (modifying γυναικῶν)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying γυναικῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυγατέρωνdaughtersGenitivegenitive of possession (coordinate with γυναικῶν)→ relational specificationθυγάτηρ (gen. pl. θυγατέρων): 'daughter'; renders בַּת; the LXX lacks the explicit 'sons' of MT here, listing wives and daughters as the bearers of the gold.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνέγκατεbringAor Act Impv 2 Pl · φέρωimperative (second command to the people)→ ingressive aorist imperative (the act of bringing)φέρω (aor. impv. ἐνέγκατε): 'bring / carry'; suppletive aorist of φέρω; the people's compliance is reported with the matching aorist ἤνεγκαν in v. 3.
πρόςtopreposition + accusative (direction)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
μεmeAccusativeaccusative object of πρός (Aaron as recipient)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Aaron as recipient).
3

καὶ περιείλαντο πᾶς ὁ λαὸς τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶν αὐτῶν καὶ ἤνεγκαν πρὸς Ααρων

And all the people took off the golden earrings that were in their ears and brought them to Aaron.

Narrative compliance (execution of Aaron's command)καὶ περιείλαντο πᾶς ὁ λαὸς
v. 3 mirrors v. 2 verbatim in vocabulary (περιείλαντο … τὰ ἐνώτια τὰ χρυσᾶ … ἤνεγκαν), the command-and-fulfilment pattern typical of Hebrew narrative; the emphatic πᾶς ὁ λαός ('all the people') stresses the totality of participation in the apostasy.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιείλαντοtook offAor Mid Indic 3 Pl · περιαιρέωmain verb (fulfilment of the command of v. 2)→ constative aorist (the completed act of removal)περιαιρέω (mid.): the people's compliance exactly echoes Aaron's περιέλεσθε (v. 2); the verb takes a collective singular agreement here (περιείλαντο with πᾶς ὁ λαός).
πᾶςallNominativeattributive adjective (modifying ὁ λαός)→ participant prominenceπᾶς: 'all / every'; πᾶς ὁ λαός ('all the people') underscores the universality of the participation in the idolatry — no remnant is exempted at this point.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of περιείλαντο→ participant prominenceλαός: the covenant people, here acting en masse to fund the idol.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνώτιαearringsAccusativedirect object of περιείλαντο→ object specificationἐνώτιον: 'earring'; the same golden ornaments specified in v. 2.
τὰtheAccusativearticle (attributive, with χρυσᾶ)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρυσᾶgoldenAccusativeattributive adjective (material)→ object specificationχρυσοῦς: 'golden'; repeated from v. 2.
τὰthe (ones)Accusativearticle (with attributive prepositional phrase)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὠσὶνearsDativedative of place (locative)→ sphere or referenceοὖς (dat. pl. ὠσίν): 'ear'; here 'in their ears' (αὐτῶν), generalizing from the wives and daughters of v. 2 to the whole people.
αὐτῶνtheirGenitivegenitive of possession (modifying ὠσίν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying ὠσίν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤνεγκανthey broughtAor Act Indic 3 Pl · φέρωmain verb (fulfilment of ἐνέγκατε, v. 2)→ constative aorist (the completed bringing)φέρω (aor. ἤνεγκαν): the people's bringing of the gold answers Aaron's ἐνέγκατε (v. 2), completing the command-fulfilment pair.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
ΑαρωνAaronaccusative object of πρός (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the gold is gathered to Aaron, who will fashion it into the calf (v. 4).
4

καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν καὶ ἔπλασεν αὐτὰ ἐν τῇ γραφίδι καὶ ἐποίησεν αὐτὰ μόσχον χωνευτὸν καὶ εἶπεν οὗτοι οἱ θεοί σου Ισραηλ οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου

And he received them from their hands and formed them with the graving-tool and made them into a molten calf, and said, 'These are your gods, O Israel, who brought you up out of the land of Egypt.'

Climactic action: the calf is made and acclaimedκαὶ ἐδέξατο
Three coordinated aorists (ἐδέξατο … ἔπλασεν … ἐποίησεν) narrate the fabrication of the calf, climaxing in the people's (or Aaron's) acclamation οὗτοι οἱ θεοί σου Ισραηλ — a plural confession over a single image. The acclamation is the apostasy's verbal apex; it is echoed at v. 8 (as the LORD's report) and at v. 23 (in Aaron's mouth), and informs Acts 7:41.
Word-by-word analysis· 30 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδέξατοhe receivedAor Mid Indic 3 Sg · δέχομαιmain verb (Aaron receives the gold)→ constative aorist (the act of receiving)δέχομαι: 'receive / accept / take'; deponent middle; Aaron receives the gold ἐκ τῶν χειρῶν αὐτῶν ('from their hands') — the people's complicity is materially handed over to him.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive object of ἐκ (source)→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; renders יָד; 'from their hands' stresses the people's active part in delivering the material.
αὐτῶνtheirGenitivegenitive of possession (modifying χειρῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying χειρῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπλασενhe formedAor Act Indic 3 Sg · πλάσσωmain verb (Aaron shapes the metal)→ constative aorist (the act of forming)πλάσσω: 'mold / form / fashion'; renders יָצַר; the verb used of God forming Adam (Gen 2:7 LXX) is here applied to Aaron's idol-fashioning — a pointed parody of creation, the creature now making 'gods.'
αὐτὰthemAccusativedirect object of ἔπλασεν (the gold items)→ participant referenceαὐτά: neuter plural pronoun referring to τὰ ἐνώτια (the gold ornaments).
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραφίδιgraving-toolDativedative of instrument (with ἔπλασεν)→ sphere or referenceγραφίς (dat. γραφίδι): 'stylus / engraving-tool'; renders חֶרֶט; an instrument for cutting or shaping; the LXX reads it as a tool with which Aaron worked the metal, where the Hebrew is famously ambiguous (a graving-tool or a 'mold/bag').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησενhe madeAor Act Indic 3 Sg · ποιέωmain verb (the calf produced)→ constative aorist (the completed fabrication)ποιέω: 'make'; here with double accusative (αὐτὰ μόσχον, 'made them into a calf'); answers exactly the people's demand ποίησον (v. 1).
αὐτὰthemAccusativedirect object of ἐποίησεν (first accusative of double-accusative)→ participant referenceαὐτὰ: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐποίησεν (first accusative of double-accusative).
μόσχονcalfAccusativepredicate accusative (second accusative: 'made them into a calf')→ object specificationμόσχος: 'calf / young bull'; renders עֵגֶל; the signature noun of the chapter (vv. 4, 8, 19, 20, 24, 35); the bull-calf image evokes Egyptian (Apis) and Canaanite bovine iconography of deity.
χωνευτὸνmolten / castAccusativeattributive adjective (modifying μόσχον)→ object specificationχωνευτός: 'cast / molten (metal)'; from χωνεύω ('to melt/cast'); renders מַסֵּכָה ('molten image'); μόσχον χωνευτόν = 'a molten calf,' marking it as a forbidden cast idol (cf. 34:17; Lev 19:4).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (introducing the acclamation)→ constative aorist (the proclamation)λέγω (aor. εἶπεν): the singular subject is most naturally Aaron, though the plural acclamation that follows reflects the people's confession; the LXX leaves the speaker grammatically singular.
οὗτοιtheseNominativedemonstrative (subject of the verbless acclamation)→ participant prominenceοὗτος (nom. pl. οὗτοι): 'these'; the plural demonstrative over a single image is striking — the acclamation treats the calf as 'gods' (θεοί), rendering the plural Hebrew אֵלֶּה אֱלֹהֶיךָ.
οἱtheNominativearticle (with θεοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοίgodsNominativepredicate nominative (verbless clause: 'these are your gods')→ participant prominenceθεός (nom. pl. θεοί): 'gods'; the acclamation οὗτοι οἱ θεοί σου Ισραηλ ('these are your gods, O Israel') is the apostasy's confession, blasphemously crediting the exodus to the idol; quoted again at v. 8 and v. 23, and underlying Acts 7:40–41.
σουyourGenitivegenitive of possession (modifying θεοί)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying θεοί).
ΙσραηλO Israelvocative of address (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; here a vocative address to the people as a whole — 'O Israel' — making the confession collective and national.
οἵτινεςwhoNominativerelative pronoun (subject of ἀνεβίβασαν)→ participant referenceὅστις (nom. pl. οἵτινες): generalizing relative pronoun ('who, of such a kind as'); agreeing with θεοί; introduces the false credit-claim for the exodus.
ἀνεβίβασάνbrought upAor Act Indic 3 Pl · ἀναβιβάζωverb of relative clause (the exodus falsely attributed to the calf)→ constative aorist (the exodus as a completed deliverance, here misattributed)ἀναβιβάζω: 'bring up / lead up'; causative of ἀναβαίνω; renders הֶעֱלָה; the plural verb with the calf as 'gods' is the theological scandal — the deliverance that belongs to the LORD (and which the people credited to Moses in v. 1) is now ascribed to the golden image.
σεyouAccusativedirect object of ἀνεβίβασαν (singular: 'you, Israel')→ participant referenceσε: the singular 'you' addresses Israel as a corporate person, matching the vocative Ισραηλ.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive of source (with Αἰγύπτου)→ relational specificationγῆ: 'land / earth'; ἐκ γῆς Αἰγύπτου ('from the land of Egypt') is the standard exodus formula.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage; the acclamation perverts the exodus-credit from the LORD to the idol.
5

καὶ ἰδὼν Ααρων ᾠκοδόμησεν θυσιαστήριον κατέναντι αὐτοῦ καὶ ἐκήρυξεν Ααρων λέγων ἑορτὴ τοῦ κυρίου αὔριον

And when Aaron saw it, he built an altar before it, and Aaron made proclamation, saying, 'Tomorrow is a feast of the LORD.'

Aaron's cultic escalation (altar and proclaimed feast)καὶ ἰδὼν Ααρων
Aaron compounds the apostasy by giving it cultic form: an altar (θυσιαστήριον) before the calf and a proclaimed ἑορτὴ τοῦ κυρίου ('feast of the LORD'). The syncretism is striking — the divine name κύριος (the Tetragrammaton) is invoked over a feast centered on the molten calf, blending YHWH-worship with idolatry.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptc Nom Masc Sg · ὁράωcircumstantial participle (temporal, agreeing with Ααρων)→ antecedent aorist participle (perception preceding the building)ὁράω (aor. ptc. ἰδών): 'see'; Aaron sees the people's enthusiasm (or the finished calf) and responds by institutionalizing the cult.
ΑαρωνAaronsubject (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; subject of the participle and of ᾠκοδόμησεν.
ᾠκοδόμησενbuiltAor Act Indic 3 Sg · οἰκοδομέωmain verb (Aaron builds an altar)→ constative aorist (the construction of the altar)οἰκοδομέω: 'build / construct'; renders בָּנָה; the altar-building gives the calf-cult an official, sacrificial dimension — Aaron acts as a priest establishing a sanctuary.
θυσιαστήριονaltarAccusativedirect object of ᾠκοδόμησεν→ object specificationθυσιαστήριον: 'altar' (lit. 'place of sacrifice'); the LXX's coined term for the legitimate Israelite altar (rendering מִזְבֵּחַ), here used of the calf-altar — the proper cultic vocabulary co-opted for idolatry.
κατέναντιbefore / oppositepreposition + genitive (position: 'in front of it')→ spatial or relational framingκατέναντι: 'opposite / in front of / before'; the altar is set facing the calf, orienting the worship toward the image.
αὐτοῦitGenitivegenitive object of κατέναντι (the calf)→ relational specificationαὐτοῦ: refers to the calf (μόσχος); the altar stands before the image.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκήρυξενproclaimedAor Act Indic 3 Sg · κηρύσσωmain verb (Aaron makes a public proclamation)→ constative aorist (the herald's announcement)κηρύσσω: 'proclaim / announce as a herald'; renders קָרָא; Aaron publicly summons the people to the feast, giving the calf-cult a formal liturgical calendar.
ΑαρωνAaronsubject (indeclinable proper noun, repeated)→ participant identificationΑαρων: the name is repeated (a Hebraizing fullness) as subject of ἐκήρυξεν.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωparticiple of speech (introducing direct discourse)→ manner participle (the content of the proclamation)λέγω (pres. ptc. λέγων): the redundant 'saying' participle is a Hebraism (rendering לֵאמֹר) introducing direct speech after a verb of proclaiming.
ἑορτὴfeastNominativepredicate nominative (verbless clause: 'a feast … is tomorrow')→ participant prominenceἑορτή: 'feast / festival'; renders חַג; the proclamation of a ἑορτὴ τοῦ κυρίου over the calf is the chapter's deepest syncretistic distortion — pagan-style worship offered under the name of the LORD.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίουof the LORDGenitivegenitive (whose feast: 'of the LORD')→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; that Aaron names YHWH over the calf-feast shows the apostasy is not (in his mind) abandonment of the LORD but a forbidden visual re-imaging of him — the very sin the second commandment forbids (20:4–5).
αὔριονtomorrowadverb of time (when the feast is to occur)→ clausal contributionαὔριον: 'tomorrow / the next day'; sets the feast for the following morning, executed at v. 6 (ὀρθρίσας τῇ ἐπαύριον).
6

καὶ ὀρθρίσας τῇ ἐπαύριον ἀνεβίβασεν ὁλοκαυτώματα καὶ προσήνεγκεν θυσίαν σωτηρίου καὶ ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν

And rising early on the next day, he offered up whole-burnt offerings and brought a sacrifice of deliverance; and the people sat down to eat and drink, and rose up to play.

Climax of the apostasy-feast (headline NT crux)καὶ ὀρθρίσας τῇ ἐπαύριον
The feast is enacted: whole-burnt and peace offerings, then eating, drinking, and 'play.' The clause ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν is quoted VERBATIM by Paul at 1 Cor 10:7 as the type of idolatrous revelry — the chapter's headline New-Testament crux. The verb παίζειν ('to play') carries overtones of festive, possibly licentious, idol-revelry.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀρθρίσαςrising earlyAor Act Ptc Nom Masc Sg · ὀρθρίζωcircumstantial participle (temporal, agreeing with the implied subject Aaron/people)→ antecedent aorist participle (the early rising preceding the offerings)ὀρθρίζω: 'rise early / do early in the morning'; renders הִשְׁכִּים; an LXX favorite for diligent, eager early action — here the people's eagerness for the idol-feast is underlined.
τῇon theDativearticle (with ἐπαύριον, dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπαύριονnext dayDativedative of time (when: 'on the morrow')→ sphere or referenceἐπαύριον: 'on the next day / on the morrow'; substantivized adverb with the article (τῇ ἐπαύριον); fulfils the αὔριον of v. 5.
ἀνεβίβασενoffered upAor Act Indic 3 Sg · ἀναβιβάζωmain verb (offering the burnt sacrifices)→ constative aorist (the act of offering)ἀναβιβάζω: 'bring up / cause to go up'; here 'offer up' (cause the offerings to ascend on the altar), rendering הֶעֱלָה in its sacrificial sense; the same verb described the calf 'bringing up' Israel (v. 4) — a grim verbal irony.
ὁλοκαυτώματαwhole-burnt offeringsAccusativedirect object of ἀνεβίβασεν→ object specificationὁλοκαύτωμα: 'whole-burnt offering' (lit. 'wholly burnt'); renders עֹלָה; the entirely consumed sacrifice; the legitimate sacrificial categories are here offered to/before the calf.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσήνεγκενbrought / offeredAor Act Indic 3 Sg · προσφέρωmain verb (offering the peace-sacrifice)→ constative aorist (the act of presenting)προσφέρω: 'bring to / present / offer'; the standard LXX verb for presenting offerings (renders הִקְרִיב); the peace/deliverance offering would normally be shared in a communal meal — hence the eating and drinking that follow.
θυσίανsacrificeAccusativedirect object of προσήνεγκεν→ object specificationθυσία: 'sacrifice / offering'; renders זֶבַח; with σωτηρίου it forms the 'peace offering' category.
σωτηρίουof deliverance / peace-offeringGenitivegenitive of definition (θυσίαν σωτηρίου: 'peace/deliverance offering')→ relational specificationσωτήριον: 'deliverance / safety / well-being'; θυσία σωτηρίου is the LXX's standard rendering of זֶבַח שְׁלָמִים ('peace offering'); such an offering culminated in a shared festive meal, setting up the eating and drinking.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάθισενsat downAor Act Indic 3 Sg · καθίζωmain verb (the people recline for the feast)→ ingressive aorist (the people take their place to feast)καθίζω: 'sit down / take a seat'; with collective ὁ λαός as subject; ἐκάθισεν … φαγεῖν καὶ πιεῖν ('sat down to eat and drink') opens the clause Paul cites verbatim at 1 Cor 10:7.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐκάθισεν and ἀνέστησαν→ participant prominenceλαός: the covenant people, here engaged in idolatrous festivity.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose (with ἐκάθισεν)→ aorist infinitive (the purpose of sitting)ἐσθίω (aor. inf. φαγεῖν): 'eat'; suppletive aorist; part of the feast-formula quoted by Paul (1 Cor 10:7).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πιεῖνto drinkAor Act Inf · πίνωinfinitive of purpose (coordinate with φαγεῖν)→ aorist infinitive (the purpose of sitting)πίνω (aor. inf. πιεῖν): 'drink'; the drinking sets up the 'sound of revelry over wine' Moses identifies in v. 18.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέστησανrose upAor Act Indic 3 Pl · ἀνίστημιmain verb (the people rise to revel)→ ingressive aorist (they got up to play)ἀνίστημι (intr. aor. ἀνέστησαν): 'rise / stand up'; the plural (constructio ad sensum after collective λαός) closes the quoted clause; the same verb that opened the demand (ἀνάστηθι, v. 1) now describes the revelry.
παίζεινto playPres Act Inf · παίζωinfinitive of purpose (with ἀνέστησαν)→ present infinitive (ongoing revelry)παίζω: 'play / sport / make merry / dance'; renders צָחֵק (Piel); the term covers festive dancing and revelry, and in context carries overtones of cultic and possibly licentious celebration; this is the word Paul's citation (1 Cor 10:7, παίζειν) makes the type of idolatrous play.
7

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων βάδιζε τὸ τάχος ἐντεῦθεν κατάβηθι ἠνόμησεν γὰρ ὁ λαός σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου

And the LORD spoke to Moses, saying, 'Go quickly, get down from here; for your people, whom you brought out of the land of Egypt, have acted lawlessly.'

Scene-shift to the mountain-top: the divine indictmentκαὶ ἐλάλησεν κύριος πρὸς Μωυσῆν
The narrative cuts from the camp below to the LORD's speech to Moses above. The urgent imperatives (βάδιζε … κατάβηθι) and the disowning phrase ὁ λαός σου … οὓς ἐξήγαγες ('your people, whom you brought out') strikingly transfer the people from the LORD to Moses — the inverse of the people's claim in v. 1; this rhetorical handover sets up Moses' counter-appeal in v. 11.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ 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 (the divine speech-act)λαλέω: 'speak'; renders דִּבֶּר (Piel); the formula ἐλάλησεν κύριος πρὸς Μωυσῆν introduces a new divine word, now of indictment rather than commission.
κύριοςLORDNominativesubject (divine speaker)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD himself, not an intermediary, delivers the indictment of the people's idolatry.
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 (acc. Μωυσῆν): the recipient of the divine word, still on the mountain.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωparticiple of speech (introducing direct discourse)→ manner participle (Hebraism: 'saying')λέγω (pres. ptc. λέγων): redundant 'saying' participle rendering לֵאמֹר, standard after a verb of speaking.
βάδιζεgoPres Act Impv 2 Sg · βαδίζωimperative (urgent command of departure)→ durative present imperative (set off, get going)βαδίζω: 'go / walk / proceed'; renders לֵךְ; the present imperative urges immediate movement; βάδιζε recurs at the LORD's later command (v. 34).
τὸtheAccusativearticle (with adverbial τάχος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
τάχοςquicklyAccusativeadverbial accusative (τὸ τάχος: 'quickly / with speed')→ object specificationτάχος: 'speed / swiftness'; the accusative τὸ τάχος functions adverbially ('quickly'), rendering מַהֵר; conveys the urgency of the crisis below.
ἐντεῦθενfrom hereadverb of place (source: 'from here')→ clausal contributionἐντεῦθεν: 'from here / hence'; deictic — 'down from here (the mountain).'
κατάβηθιgo downAor Act Impv 2 Sg · καταβαίνωimperative (command to descend)→ ingressive aorist imperative (descend now)καταβαίνω (aor. impv. κατάβηθι): 'go down / descend'; the descent the people anxiously awaited (v. 1, καταβῆναι) is now commanded by the LORD — but in wrath.
ἠνόμησενhas acted lawlesslyAor Act Indic 3 Sg · ἀνομέωmain verb of the causal clause (the indictment)→ constative aorist (the accomplished transgression)ἀνομέω: 'act lawlessly / transgress / commit iniquity'; from ἀ-νόμος ('without law'); renders שִׁחֵת ('act corruptly'); the verb pointedly names the people's act as lawlessness — a violation of the very νόμος being given on the mountain.
γὰρforcausal particle (post-positive, grounding the command)→ discourse linkage or contrastγάρ: 'for'; gives the reason for the urgent descent — the people's lawlessness.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject of ἠνόμησεν→ participant prominenceλαός: here pointedly ὁ λαός σου ('your people') — the LORD assigns the people to Moses, a disowning that Moses will contest in v. 11 (calling them 'your people, whom you brought out').
σουyourGenitivegenitive of possession (modifying λαός)→ relational specificationσου: the possessive 'your' (addressed to Moses) is theologically loaded — the LORD distances himself from the apostate people, attributing them to Moses.
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες)→ participant referenceὅς (acc. pl. οὕς): relative pronoun; the constructio ad sensum (plural οὕς after collective λαός) is common in the LXX.
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause (the exodus attributed to Moses)→ constative aorist (the exodus as completed act)ἐξάγω (2 sg. ἐξήγαγες): 'lead/bring out'; the LORD ascribes the exodus to Moses ('whom you brought out'), the rhetorical mirror of the people's claim (v. 1) and Moses' rejoinder (v. 11, where he hands the people and the exodus back to the LORD).
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive of source (with Αἰγύπτου)→ relational specificationγῆ: 'land'; the recurring exodus-formula ἐκ γῆς Αἰγύπτου.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage.
8

παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς ἐποίησαν ἑαυτοῖς μόσχον καὶ προσκεκυνήκασιν αὐτῷ καὶ τεθύκασιν αὐτῷ καὶ εἶπαν οὗτοι οἱ θεοί σου Ισραηλ οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου

They have quickly turned aside out of the way that you commanded them; they have made for themselves a calf and have worshiped it and sacrificed to it, and have said, 'These are your gods, O Israel, who brought you up out of the land of Egypt.'

The LORD's detailed bill of indictment (continuing v. 7)παρέβησαν ταχύ
The LORD itemizes the apostasy in a string of asyndetic verbs — turning aside, making the calf, worshiping, sacrificing, and confessing. Notably προσκεκυνήκασιν and τεθύκασιν are perfects ('have worshiped … have sacrificed'), marking the acts as standing, accomplished realities. The LORD quotes the people's acclamation (v. 4) back verbatim, making their own words the proof of guilt.
Word-by-word analysis· 30 words
παρέβησανthey turned asideAor Act Indic 3 Pl · παραβαίνωmain verb (the people's transgression)→ constative aorist (the accomplished deviation)παραβαίνω: 'go aside / transgress / overstep'; renders סוּר ('turn aside') and is the root of παράβασις ('transgression'); παρέβησαν ἐκ τῆς ὁδοῦ ('turned aside from the way') frames sin as departure from the commanded path.
ταχὺquicklyadverb of manner (how soon they fell)→ clausal contributionταχύ: 'quickly / soon'; renders מַהֵר; the swiftness of the apostasy (so soon after the covenant of ch. 24) heightens its gravity.
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοῦwayGenitivegenitive object of ἐκ (separation: 'from the way')→ relational specificationὁδός: 'way / road / path'; renders דֶּרֶךְ; 'the way I commanded' is the path of covenant obedience; sin is departure from it (a standard biblical metaphor).
ἧςwhichGenitiverelative pronoun (genitive by attraction, object of ἐνετείλω)→ relational specificationὅς (gen. fem. ἧς): relative pronoun attracted to the case of its antecedent ὁδοῦ; 'the way which you commanded.'
ἐνετείλωyou commandedAor Mid Indic 2 Sg · ἐντέλλομαιverb of relative clause→ constative aorist (the giving of the commandment)ἐντέλλομαι (2 sg. ἐνετείλω): 'command / charge / enjoin'; renders צִוָּה; the deponent middle; 'which you commanded them' — the addressee is Moses, through whom the LORD's commands were mediated.
αὐτοῖςthemDativedative indirect object (of ἐνετείλω)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (of ἐνετείλω).
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωmain verb (asyndetic: the calf-making)→ constative aorist (the completed fabrication)ποιέω: 'make'; ἐποίησαν ἑαυτοῖς μόσχον ('they made themselves a calf') answers their demand ποίησον (v. 1) and Aaron's act ἐποίησεν (v. 4); the reflexive ἑαυτοῖς stresses their self-incrimination.
ἑαυτοῖςfor themselvesDativereflexive dative of advantage→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): reflexive pronoun, 'for themselves'; emphasizes that the idol is the people's own self-made object.
μόσχονcalfAccusativedirect object of ἐποίησαν→ object specificationμόσχος: 'calf'; the chapter's signature noun, here in the LORD's own indictment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκεκυνήκασινhave worshipedPerf Act Indic 3 Pl · προσκυνέωmain verb (perfect: standing act of worship)→ resultative perfect (the worship as an accomplished, abiding fact)προσκυνέω: 'bow down / do obeisance / worship'; renders הִשְׁתַּחֲוָה; the perfect προσκεκυνήκασιν presents the calf-worship as a completed act with continuing effect — they now stand as worshipers of the idol, in direct breach of 20:5 (οὐ προσκυνήσεις αὐτοῖς).
αὐτῷitDativedative object of προσκεκυνήκασιν (the calf)→ participant reference or interestαὐτῷ: 'to/before it' — προσκυνέω takes the dative of the object of worship.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεθύκασινhave sacrificedPerf Act Indic 3 Pl · θύωmain verb (perfect: standing act of sacrifice)→ resultative perfect (the sacrifice as an accomplished, abiding fact)θύω (perf. τεθύκασιν): 'sacrifice / slaughter (for sacrifice)'; renders זָבַח; the perfect, paired with προσκεκυνήκασιν, presents the people's idol-sacrifice as a settled state of guilt before the LORD.
αὐτῷto itDativedative indirect object of τεθύκασιν (the calf)→ participant reference or interestαὐτῷ: meaning 'to it'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of τεθύκασιν (the calf).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (introducing the quoted acclamation)→ constative aorist (the people's confession)λέγω (Hellenistic aor. εἶπαν, for εἶπον): 'say'; the LORD quotes the people's own acclamation as evidence — their words condemn them.
οὗτοιtheseNominativedemonstrative (subject of the verbless acclamation)→ participant prominenceοὗτος (nom. pl. οὗτοι): the acclamation here exactly repeats v. 4.
οἱtheNominativearticle (with θεοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοίgodsNominativepredicate nominative (verbless clause)→ participant prominenceθεός (nom. pl. θεοί): 'gods'; the LORD throws the people's blasphemous confession back at them verbatim (cf. v. 4); the repetition seals the case for judgment.
σουyourGenitivegenitive of possession (modifying θεοί)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying θεοί).
ΙσραηλO Israelvocative of address (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; vocative 'O Israel,' as in v. 4.
οἵτινεςwhoNominativerelative pronoun (subject of ἀνεβίβασαν)→ participant referenceὅστις (nom. pl. οἵτινες): generalizing relative pronoun, agreeing with θεοί.
ἀνεβίβασάνbrought upAor Act Indic 3 Pl · ἀναβιβάζωverb of relative clause (exodus misattributed to the calf)→ constative aorist (the exodus as completed deliverance, misattributed)ἀναβιβάζω: 'bring up'; the false exodus-credit, repeated from v. 4; the LORD records the people's theft of his own glory as the heart of the offense.
σεyouAccusativedirect object of ἀνεβίβασαν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνεβίβασαν.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive of source (with Αἰγύπτου)→ relational specificationγῆ: 'land'; the exodus-formula, repeated from v. 4.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage; closes the LORD's quotation of the people's acclamation.
10

καὶ νῦν ἔασόν με καὶ θυμωθεὶς ὀργῇ εἰς αὐτοὺς ἐκτρίψω αὐτοὺς καὶ ποιήσω σὲ εἰς ἔθνος μέγα

And now let me alone, and being enraged with anger against them I will utterly consume them, and I will make you into a great nation.

The divine threat and conditional offer (note: Rahlfs has no verse 9)καὶ νῦν ἔασόν με
In Rahlfs the numbering jumps directly from v. 8 to v. 10 — THERE IS NO VERSE 9. The LORD's imperative ἔασόν με ('let me alone'), paradoxically, invites Moses' intercession even as it threatens annihilation; the offer to make Moses 'a great nation' (ἔθνος μέγα) echoes the Abrahamic promise (Gen 12:2) and tests Moses' loyalty — he refuses the self-aggrandizing offer and pleads for the people instead.
Word-by-word analysis· 17 words
καὶandnarrative/transitional conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowadverb of time (transition to demand)→ adverbial qualificationνῦν: 'now'; καὶ νῦν is a transitional formula (rendering וְעַתָּה) moving from indictment (vv. 7–8) to the divine resolve; the same formula opens Moses' atonement-resolve at v. 30.
ἔασόνlet alone / permitAor Act Impv 2 Sg · ἐάωimperative (the LORD's command to Moses)→ ingressive aorist imperative (leave me to act)ἐάω (aor. impv. ἔασον): 'let / leave / permit'; renders הַנִּיחָה ('let me alone'); the striking imperative implies that Moses' intercession could restrain the LORD — an invitation to plead disguised as a command to stand aside; the verbal hinge of the whole intercession scene.
μεmeAccusativedirect object of ἔασον→ participant referenceμε: 'me' (the LORD); 'leave me (alone)' — that Moses must be told to let God act presupposes that his prayer holds back judgment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυμωθεὶςbeing enragedAor Pass Ptc Nom Masc Sg · θυμόωcircumstantial participle (manner/attendant circumstance, with ἐκτρίψω)→ antecedent aorist passive participle (the kindling of wrath preceding the act)θυμόω (aor. pass. θυμωθείς): 'be angered / become enraged'; the passive of θυμός ('wrath'); the participle with the cognate dative ὀργῇ ('enraged with anger') is an intensifying Hebraism for the LORD's burning wrath (חָרָה אַף).
ὀργῇwith angerDativecognate dative (intensifying θυμωθείς)→ sphere or referenceὀργή: 'anger / wrath'; the dative ὀργῇ with θυμωθείς is a cognate-style dative intensifying the wrath; ὀργή and θυμός together render the doubled Hebrew idiom for fierce divine anger; cf. παῦσαι τῆς ὀργῆς τοῦ θυμοῦ σου (v. 12).
εἰςagainstpreposition + accusative (hostile direction: 'against them')→ spatial or relational framingεἰς + acc.: here 'against'; the wrath is directed εἰς αὐτούς ('against them').
αὐτοὺςthemAccusativeaccusative object of εἰς (the people)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of εἰς (the people).
ἐκτρίψωI will utterly destroyFut Act Indic 1 Sg · ἐκτρίβωmain verb (the threat of annihilation)→ predictive future (the threatened consuming judgment)ἐκτρίβω: 'rub out / wipe out / destroy utterly'; the compound ἐκ- intensifies (renders כָּלָה / שָׁמַד); the threat is total annihilation of the people — held back only by the intercession that follows.
αὐτοὺςthemAccusativedirect object of ἐκτρίψω→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκτρίψω.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσωI will makeFut Act Indic 1 Sg · ποιέωmain verb (the conditional offer to Moses)→ predictive future (the alternative the LORD proposes)ποιέω: 'make'; ποιήσω σὲ εἰς ἔθνος μέγα ('I will make you into a great nation') offers Moses the Abrahamic role (cf. Gen 12:2, ποιήσω σε εἰς ἔθνος μέγα) — a fresh start through Moses alone, which Moses declines.
σὲyouAccusativedirect object of ποιήσω (Moses)→ participant referenceσέ: emphatic 'you' (Moses); the offer to replace Israel with Moses' line tests his loyalty to the covenant people.
εἰςintopreposition + accusative (predicate: 'into a nation')→ spatial or relational framingεἰς + acc.: predicate use ('make X into Y'), a Hebraism rendering לְ; cf. Gen 12:2.
ἔθνοςnationAccusativeaccusative (predicate complement of ποιήσω)→ object specificationἔθνος: 'nation / people'; renders גּוֹי; the offer of an ἔθνος μέγα through Moses deliberately echoes the Abrahamic promise — which Moses turns back against the LORD in v. 13.
μέγαgreatAccusativeattributive adjective (modifying ἔθνος)→ object specificationμέγας (neut. μέγα): 'great'; ἔθνος μέγα ('a great nation') is the exact phrasing of the Abrahamic promise at Gen 12:2 LXX.
11

καὶ ἐδεήθη Μωυσῆς ἔναντι κυρίου τοῦ θεοῦ καὶ εἶπεν ἵνα τί κύριε θυμοῖ ὀργῇ εἰς τὸν λαόν σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου ἐν ἰσχύι μεγάλῃ καὶ ἐν τῷ βραχίονί σου τῷ ὑψηλῷ

And Moses prayed before the LORD God and said, 'Why, O LORD, are you angry with wrath against your people, whom you brought out of the land of Egypt with great strength and with your uplifted arm?'

Moses' intercession begins (the counter-appeal)καὶ ἐδεήθη Μωυσῆς
Moses begins his intercession with the formal verb of supplication ἐδεήθη ('made entreaty'). His first move is to hand the people back to the LORD: τὸν λαόν σου ('YOUR people') — directly reversing the LORD's ὁ λαός σου addressed to Moses (v. 7). He grounds the appeal in the LORD's own redemptive investment, 'great strength' and 'uplifted arm,' the classic exodus idiom.
Word-by-word analysis· 33 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐδεήθηprayed / entreatedAor Pass Indic 3 Sg · δέομαιmain verb (Moses' act of supplication)→ constative aorist (the act of entreaty)δέομαι (aor. pass. ἐδεήθη): 'beg / beseech / pray'; renders חִלָּה / הִתְפַּלֵּל; the technical verb for earnest supplication; introduces the great intercession that turns away the threatened destruction.
ΜωυσῆςMosesNominativesubject of ἐδεήθη→ participant prominenceΜωυσῆς: the intercessor, standing between the wrathful LORD and the guilty people — the great mediatorial role of the chapter.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; Hebraism rendering לִפְנֵי; locates the prayer in the divine presence.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; the addressee of the intercession.
τοῦtheGenitivearticle (in apposition: 'the God')→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD God')→ relational specificationθεός (gen. θεοῦ): 'God'; κυρίου τοῦ θεοῦ renders יהוה הָאֱלֹהִים / יהוה אֱלֹהָיו, the full divine title.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the prayer)→ constative aorist (the speech-act of prayer)λέγω (aor. εἶπεν): introduces the words of Moses' entreaty.
ἵναwhyinterrogative (ἵνα τί: 'why? / to what end?')→ clausal contributionἵνα τί: 'why? / for what purpose?' (lit. 'in order that what?'); an idiomatic interrogative rendering לָמָּה; opens the rhetorical challenge to the LORD's wrath.
τίwhatAccusativeinterrogative pronoun (with ἵνα: 'why')→ participant referenceτίς, τί: interrogative pronoun; in the fixed phrase ἵνα τί it forms the interrogative 'why?'
κύριεO LORDVocativevocative of direct address→ direct addressκύριος (voc. κύριε): the vocative addresses the Tetragrammaton directly; Moses speaks to the LORD face to face in bold intercession.
θυμοῖare you angryPres Mid Indic 2 Sg · θυμόωmain verb of the rhetorical question→ durative present (the LORD's present burning anger)θυμόω (pres. mid./pass. 2 sg. θυμοῖ): 'be angry / be enraged'; Moses takes up the very verb of the LORD's wrath (cf. θυμωθείς, v. 10) and questions its purpose against his own redeemed people.
ὀργῇwith wrathDativecognate dative (intensifying θυμοῖ)→ sphere or referenceὀργή: 'wrath'; the cognate dative again pairs ὀργή with the θυμ- root (cf. v. 10), echoing the LORD's own words back in the question.
εἰςagainstpreposition + accusative (hostile direction)→ spatial or relational framingεἰς: meaning 'against'; here it marks the relation signaled by preposition + accusative (hostile direction).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativeaccusative object of εἰς→ object specificationλαός: here pointedly τὸν λαόν σου ('YOUR people') — Moses reverses the LORD's disowning 'your people' (addressed to Moses, v. 7), insisting the people belong to the LORD who redeemed them.
σουyourGenitivegenitive of possession (modifying λαόν)→ relational specificationσου: 'your' (the LORD's); the decisive word of the rebuttal — the people are the LORD's own.
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες)→ participant referenceὅς (acc. pl. οὕς): relative pronoun (constructio ad sensum after collective λαόν).
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause (the exodus credited to the LORD)→ constative aorist (the exodus as the LORD's own act)ἐξάγω (2 sg. ἐξήγαγες): 'bring out'; Moses turns the very verb the LORD used of him (v. 7) back onto the LORD — it was YOU who brought them out; the redemption obliges the LORD's continued commitment.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive of source (with Αἰγύπτου)→ relational specificationγῆ: 'land'; the exodus-formula.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage.
ἐνwithpreposition + dative (instrument/manner)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrument/manner).
ἰσχύιstrengthDativedative of means (with μεγάλῃ: 'with great strength')→ sphere or referenceἰσχύς (dat. ἰσχύι): 'strength / might'; renders כֹּחַ; ἐν ἰσχύι μεγάλῃ ('with great strength') is part of the standard exodus-power idiom (cf. Deut 9:29; Exod 32:11 echoes 6:1).
μεγάλῃgreatDativeattributive adjective (modifying ἰσχύι)→ sphere or referenceμέγας (dat. fem. μεγάλῃ): 'great'; intensifies the magnitude of the redemptive power Moses appeals to.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνwithpreposition + dative (instrument)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrument).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίονίarmDativedative of means (with ὑψηλῷ: 'with your uplifted arm')→ sphere or referenceβραχίων (dat. βραχίονι): 'arm'; renders זְרוֹעַ; the 'uplifted/high arm' (βραχίων ὑψηλός, rendering זְרוֹעַ נְטוּיָה / רָמָה) is the classic anthropomorphic idiom for the LORD's mighty redemptive power in the exodus (cf. Deut 4:34; 5:15).
σουyourGenitivegenitive of possession (modifying βραχίονι)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying βραχίονι).
τῷtheDativearticle (attributive, with ὑψηλῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑψηλῷuplifted / highDativeattributive adjective (modifying βραχίονι)→ sphere or referenceὑψηλός: 'high / lofty / uplifted'; with βραχίων it forms the idiom 'high/outstretched arm,' the signature image of YHWH's saving might at the Red Sea and throughout the exodus tradition.
12

μήποτε εἴπωσιν οἱ Αἰγύπτιοι λέγοντες μετὰ πονηρίας ἐξήγαγεν αὐτοὺς ἀποκτεῖναι ἐν τοῖς ὄρεσιν καὶ ἐξαναλῶσαι αὐτοὺς ἀπὸ τῆς γῆς παῦσαι τῆς ὀργῆς τοῦ θυμοῦ σου καὶ ἵλεως γενοῦ ἐπὶ τῇ κακίᾳ τοῦ λαοῦ σου

Lest the Egyptians say, saying, 'With malice he brought them out, to kill them in the mountains and to consume them from off the earth.' Cease from the wrath of your anger, and be merciful concerning the evil of your people.

The reputational argument and the petition properμήποτε εἴπωσιν οἱ Αἰγύπτιοι
Moses' second argument appeals to the LORD's reputation among the nations: destroying Israel would let the Egyptians slander the LORD's redemptive intent as malice (μετὰ πονηρίας). He then turns to direct petition with two imperatives, παῦσαι ('cease') and ἵλεως γενοῦ ('be merciful'), asking the LORD to relent concerning the people's κακία ('evil').
Word-by-word analysis· 34 words
μήποτεlestconjunction (negative purpose: 'lest, so that not')→ discourse linkage or contrastμήποτε: 'lest / so that … not'; introduces a clause of apprehended consequence with the subjunctive (εἴπωσιν); the danger to be averted is the Egyptians' slander.
εἴπωσινthey should sayAor Act Subj 3 Pl · λέγωverb of the μήποτε-clause (apprehended speech)→ aorist subjunctive (the feared utterance)λέγω (aor. subj. εἴπωσιν): 'say'; the subjunctive after μήποτε expresses the feared reproach the Egyptians might voice if Israel perishes.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of εἴπωσιν→ participant prominenceΑἰγύπτιος: 'Egyptian'; gentilic used substantively; the watching nations whose mockery would dishonor the LORD's name — the reputational stake of the intercession.
λέγοντεςsayingPres Act Ptc Nom Masc Pl · λέγωparticiple of speech (redundant, introducing quotation)→ manner participle (Hebraism: 'saying')λέγω (pres. ptc. λέγοντες): the redundant 'saying' participle (rendering לֵאמֹר) after εἴπωσιν introduces the imagined direct quotation of the Egyptians.
μετὰwithpreposition + genitive (manner: 'with malice')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (manner: 'with malice').
πονηρίαςmalice / evil intentGenitivegenitive object of μετά (manner)→ relational specificationπονηρία: 'wickedness / malice / evil purpose'; renders רָעָה; the feared slander is that the LORD redeemed Israel not to save but to slaughter them — μετὰ πονηρίας ('with evil intent'), impugning the divine character.
ἐξήγαγενhe brought outAor Act Indic 3 Sg · ἐξάγωmain verb of the quoted Egyptian taunt→ constative aorist (the exodus, as the Egyptians would construe it)ἐξάγω: 'bring out'; in the imagined taunt the exodus-verb is twisted into an accusation of malicious intent.
αὐτοὺςthemAccusativedirect object of ἐξήγαγεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξήγαγεν.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose (the alleged malicious goal)→ aorist infinitive (the purpose imputed by the slander)ἀποκτείνω (aor. inf. ἀποκτεῖναι): 'kill / slay'; the imagined slander imputes a murderous purpose to the LORD's deliverance.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρεσινmountainsDativedative of place (locative: 'in the mountains')→ sphere or referenceὄρος (dat. pl. ὄρεσιν): 'mountain'; the wilderness highlands where, the slander would say, the LORD lured Israel to destroy them.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαναλῶσαιto consume utterlyAor Act Inf · ἐξαναλίσκωinfinitive of purpose (coordinate with ἀποκτεῖναι)→ aorist infinitive (the purpose imputed by the slander)ἐξαναλίσκω (aor. inf. ἐξαναλῶσαι): 'use up completely / consume utterly / annihilate'; a double-compound intensive; renders כָּלָה; the slander's climax — total extermination 'from off the earth.'
αὐτοὺςthemAccusativedirect object of ἐξαναλῶσαι→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαναλῶσαι.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ἀπό (separation: 'from off the earth')→ relational specificationγῆ: 'earth / land'; ἀπὸ τῆς γῆς ('from off the earth/land') renders מֵעַל פְּנֵי הָאֲדָמָה, the idiom of total removal.
παῦσαιceaseAor Mid Impv 2 Sg · παύωimperative (the petition proper)→ ingressive aorist imperative (stop, desist now)παύω (aor. mid. impv. παῦσαι): 'stop / cease / desist'; the middle 'cease (yourself)'; renders שׁוּב ('turn back') in its sense 'relent'; Moses boldly commands the LORD to desist from wrath — the petition's first imperative.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀργῆςwrathGenitivegenitive of separation (with παῦσαι: 'cease from the wrath')→ relational specificationὀργή: 'wrath'; παῦσαι takes the genitive of that from which one ceases; the doubled phrase τῆς ὀργῆς τοῦ θυμοῦ ('the wrath of your anger') is a Hebraizing intensification (חֲרוֹן אַף).
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυμοῦangerGenitivegenitive (defining ὀργῆς: 'the wrath of your anger')→ relational specificationθυμός: 'anger / rage'; the genitive chain ὀργῆς τοῦ θυμοῦ renders the intense Hebrew idiom חֲרוֹן אַף ('burning of anger').
σουyourGenitivegenitive of possession (modifying θυμοῦ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying θυμοῦ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵλεωςmerciful / propitiousNominativepredicate adjective (with γενοῦ: 'become merciful')→ participant prominenceἵλεως: 'gracious / merciful / propitious'; renders the niphal of נָחַם here construed as relenting; the cognate of ἱλάσκομαι (cf. ἱλάσθη, v. 14); Moses asks the LORD to become favorably disposed instead of destroying.
γενοῦbe / becomeAor Mid Impv 2 Sg · γίνομαιimperative (the petition's second command)→ ingressive aorist imperative (become, turn to be)γίνομαι (aor. mid. impv. γενοῦ): 'become / be'; ἵλεως γενοῦ ('be merciful') is the second imperative of the petition; renders הִנָּחֵם ('relent'); a bold appeal for the LORD to change his declared course.
ἐπὶconcerningpreposition + dative (concerning, with respect to)→ spatial or relational framingἐπί + dat.: 'concerning / over / with respect to'; the object of mercy is the people's evil.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
κακίᾳevil / wickednessDativedative object of ἐπί (the people's evil)→ sphere or referenceκακία: 'evil / wickedness / harm'; renders רָעָה; here the people's sin; the same word recurs in v. 14 (περὶ τῆς κακίας) of the 'evil' the LORD relented from — a deliberate verbal link between petition and answer.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of possession (whose evil)→ relational specificationλαός: 'people'; again τοῦ λαοῦ σου ('YOUR people') — Moses persistently reasserts the LORD's ownership of Israel.
σουyourGenitivegenitive of possession (modifying λαοῦ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying λαοῦ).
13

μνησθεὶς Αβρααμ καὶ Ισαακ καὶ Ιακωβ τῶν σῶν οἰκετῶν οἷς ὤμοσας κατὰ σεαυτοῦ καὶ ἐλάλησας πρὸς αὐτοὺς λέγων πολυπληθυνῶ τὸ σπέρμα ὑμῶν ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει καὶ πᾶσαν τὴν γῆν ταύτην ἣν εἶπας δοῦναι τῷ σπέρματι αὐτῶν καὶ καθέξουσιν αὐτὴν εἰς τὸν αἰῶνα

Remember Abraham and Isaac and Jacob, your servants, to whom you swore by yourself and spoke to them, saying, 'I will greatly multiply your seed like the stars of heaven in multitude, and all this land that I told you to give to their seed, and they shall possess it forever.'

The covenant argument: appeal to the sworn promise to the patriarchsμνησθεὶς Αβρααμ
Moses' third and decisive argument: the sworn, self-attested oath to Abraham, Isaac, and Jacob. The participle μνησθείς ('remembering') functions imperativally ('Remember!'); the LORD swore κατὰ σεαυτοῦ ('by yourself' — the unconditional self-oath of Gen 22:16), guaranteeing innumerable seed and the land forever. To annihilate Israel would be to break the LORD's own oath.
Word-by-word analysis· 46 words
μνησθεὶςremember / having rememberedAor Pass Ptc Nom Masc Sg · μιμνῄσκομαιparticiple used imperativally ('Remember!')→ aorist participle with imperatival force (a command to call to mind)μιμνῄσκομαι (aor. pass. ptc. μνησθείς): 'remember / call to mind'; renders זְכֹר; the participle stands for an imperative (a Hebraizing usage), 'Remember (Abraham …)!'; Moses invokes the patriarchal oath as the unbreakable ground of the people's survival.
ΑβρααμAbrahamgenitive/accusative object of μνησθείς (indeclinable proper noun)→ participant identificationΑβρααμ: transliteration of Hebrew אַבְרָהָם; indeclinable; the first of the three patriarchs to whom the land-and-seed oath was given (Gen 22:16–18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacobject of μνησθείς (indeclinable proper noun)→ participant identificationΙσαακ: transliteration of Hebrew יִצְחָק; indeclinable; the second patriarch, to whom the promise was confirmed (Gen 26:3–4).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobobject of μνησθείς (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable; the third patriarch, to whom the promise was renewed (Gen 28:13–14).
τῶνtheGenitivearticle (with σῶν οἰκετῶν, in apposition)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σῶνyourGenitivepossessive adjective (modifying οἰκετῶν)→ relational specificationσός (gen. pl. σῶν): possessive adjective 'your'; τῶν σῶν οἰκετῶν ('your servants') stresses the patriarchs' covenant relationship with the LORD — the appeal is to the LORD's own bond with them.
οἰκετῶνservantsGenitivegenitive in apposition to the patriarchs→ relational specificationοἰκέτης (gen. pl. οἰκετῶν): 'household servant / servant'; renders עֶבֶד; an honorific title for the patriarchs as the LORD's covenant servants.
οἷςto whomDativerelative pronoun (dative, with ὤμοσας)→ participant reference or interestὅς (dat. pl. οἷς): relative pronoun, 'to whom'; introduces the oath sworn to the patriarchs.
ὤμοσαςyou sworeAor Act Indic 2 Sg · ὀμνύωverb of relative clause (the divine oath)→ constative aorist (the sworn promise as an accomplished act)ὀμνύω (2 sg. ὤμοσας): 'swear (an oath)'; renders נִשְׁבַּע; the LORD's oath, sworn κατὰ σεαυτοῦ ('by yourself'), is the immutable guarantee (cf. Gen 22:16; Heb 6:13).
κατὰbypreposition + genitive (the one sworn by)→ spatial or relational framingκατά + gen.: in oath-formulas, 'by'; κατὰ σεαυτοῦ ('by yourself') marks the self-oath — the LORD pledged his own being, leaving no higher guarantor.
σεαυτοῦyourselfGenitivereflexive pronoun (object of κατά)→ relational specificationσεαυτοῦ: reflexive 'yourself'; κατὰ σεαυτοῦ ('by yourself') renders בִּי ('by myself,' Gen 22:16) — the unconditional self-oath, the strongest possible covenant guarantee, which Moses presses as binding the LORD to spare Israel.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησαςyou spokeAor Act Indic 2 Sg · λαλέωverb of relative clause (coordinate with ὤμοσας)→ constative aorist (the spoken promise)λαλέω (2 sg. ἐλάλησας): 'speak'; the LORD both swore and spoke the promise to the patriarchs, here recalled to bind the divine word.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτοὺςthemAccusativeaccusative object of πρός (the patriarchs)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the patriarchs).
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωparticiple of speech (introducing the quoted promise)→ manner participle (Hebraism: 'saying')λέγω (pres. ptc. λέγων): redundant 'saying' participle introducing the quoted content of the promise.
πολυπληθυνῶI will greatly multiplyFut Act Indic 1 Sg · πολυπληθύνωmain verb of the quoted promise→ predictive future (the sworn multiplication of the seed)πολυπληθύνω: 'multiply greatly / make very numerous'; a double-compound intensive (πολυ- + πληθύνω); renders the Hebrew infinitive-absolute construction הַרְבָּה אַרְבֶּה ('I will surely multiply,' Gen 22:17); the intensive verb captures the emphatic certainty of the oath.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringAccusativedirect object of πολυπληθυνῶ→ object specificationσπέρμα: 'seed / offspring / descendants'; renders זֶרַע; the collective 'seed' is the object of the multiplication-promise — the very people now threatened with extinction.
ὑμῶνyourGenitivegenitive of possession (modifying σπέρμα; addressed to the patriarchs)→ relational specificationὑμῶν: 'your' (plural, the patriarchs); the seed promised to Abraham, Isaac, and Jacob.
ὡσεὶlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'as / like / about'; introduces the star-simile of Gen 22:17 (כְּכוֹכְבֵי הַשָּׁמַיִם).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄστραstarsAccusativeaccusative of comparison (with ὡσεί)→ object specificationἄστρον (pl. ἄστρα): 'star'; renders כּוֹכָב; the star-simile, the classic image of the innumerable Abrahamic seed (Gen 15:5; 22:17), underscores how the threatened annihilation would void the promise.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive of relationship (with ἄστρα: 'stars of heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; 'the stars of heaven' completes the simile of innumerable offspring.
τῷtheDativearticle (with πλήθει, dative of respect)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλήθειin multitudeDativedative of respect (with the comparison: 'in multitude')→ sphere or referenceπλῆθος (dat. πλήθει): 'multitude / great number'; τῷ πλήθει ('in multitude') specifies the respect in which the seed is 'like the stars' — sheer number.
καὶandcoordinate conjunction (introducing the land-promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσανallAccusativeattributive adjective (modifying γῆν)→ object specificationπᾶς (acc. fem. πᾶσαν): 'all / whole'; πᾶσαν τὴν γῆν ταύτην ('all this land') introduces the second arm of the promise — the land-grant.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative (object of the implied 'give'; the land promised)→ object specificationγῆ: 'land'; the promised land of Canaan, sworn to the patriarchs' seed as an everlasting possession.
ταύτηνthisAccusativedemonstrative (modifying γῆν)→ participant referenceοὗτος (acc. fem. ταύτην): 'this'; the deictic 'this land' points to Canaan, the inheritance at stake if Israel is destroyed in the wilderness.
ἣνwhichAccusativerelative pronoun (object of εἶπας/δοῦναι)→ participant referenceὅς (acc. fem. ἥν): relative pronoun, 'which'; introduces the clause recalling the LORD's spoken grant of the land.
εἶπαςyou said / promisedAor Act Indic 2 Sg · λέγωverb of relative clause (the LORD's promise to give)→ constative aorist (the spoken land-grant)λέγω (Hellenistic 2 sg. εἶπας): 'say / promise'; the LORD's word to give the land — its fulfillment would be cancelled by Israel's destruction.
δοῦναιto giveAor Act Inf · δίδωμιcomplementary infinitive (with εἶπας: 'said to give')→ aorist infinitive (the promised giving)δίδωμι (aor. inf. δοῦναι): 'give'; renders נָתַן; the land-grant verb; the LORD 'said to give' the land to the patriarchs' seed.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματιseedDativedative indirect object (of δοῦναι: 'to give to their seed')→ sphere or referenceσπέρμα (dat. σπέρματι): 'seed / offspring'; the recipient of the land-grant — the patriarchs' descendants, i.e. the very people now under threat.
αὐτῶνtheirGenitivegenitive of possession (modifying σπέρματι)→ relational specificationαὐτῶν: 'their' (the patriarchs'); the seed belongs to Abraham, Isaac, and Jacob — heirs of the oath.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καθέξουσινthey shall possessFut Act Indic 3 Pl · κατέχωmain verb (the promised possession of the land)→ predictive future (the sworn, perpetual possession)κατέχω (fut. καθέξουσιν): 'hold fast / possess / take possession of'; renders יָרַשׁ / נָחַל; the seed's everlasting possession of the land — the climactic content of the oath Moses presses upon the LORD.
αὐτὴνitAccusativedirect object of καθέξουσιν (the land)→ participant referenceαὐτήν: 'it' (the land, γῆν); the object possessed.
εἰςforpreposition + accusative (extent of time)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (extent of time).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰῶναage / foreverAccusativeaccusative of extent (εἰς τὸν αἰῶνα: 'forever')→ object specificationαἰών (acc. αἰῶνα): 'age / eternity'; εἰς τὸν αἰῶνα ('forever') renders עַד עוֹלָם / לְעוֹלָם; the perpetuity of the land-grant seals Moses' argument — the oath is everlasting, hence Israel cannot be destroyed.
14

καὶ ἱλάσθη κύριος περὶ τῆς κακίας ἧς εἶπεν ποιῆσαι τὸν λαὸν αὐτοῦ

And the LORD was propitiated concerning the evil that he said he would do to his people.

The answer to the intercession (the LORD relents)καὶ ἱλάσθη κύριος
The intercession succeeds: ἱλάσθη κύριος ('the LORD was propitiated/relented'). The LXX renders the bold Hebrew anthropopathism וַיִּנָּחֶם ('the LORD repented') with cultic ἱλάσκομαι language, softening the notion of divine change of mind toward 'was rendered favorable.' Note the verbal echo: the κακία the LORD relents from answers the κακία Moses named in his petition (v. 12). Decisively, the LORD now calls them τὸν λαὸν αὐτοῦ ('HIS people') — Moses' reassignment has held.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἱλάσθηwas propitiated / relentedAor Pass Indic 3 Sg · ἱλάσκομαιmain verb (the LORD's relenting)→ constative aorist (the accomplished change of disposition)ἱλάσκομαι (aor. pass. ἱλάσθη): 'be propitiated / be merciful / relent'; renders the niphal וַיִּנָּחֶם ('the LORD repented/relented'); the LXX recasts the daring anthropopathism of divine 'repentance' into the cultic register of propitiation — 'the LORD was rendered favorable'; the verb is cognate with ἵλεως (Moses' petition, v. 12) and with ἱλαστήριον.
κύριοςLORDNominativesubject of ἱλάσθη→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the subject who relents in response to the intercession.
περὶconcerningpreposition + genitive (concerning)→ spatial or relational framingπερί + gen.: 'concerning / about'; specifies what the LORD relented from — the threatened evil.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κακίαςevil / harmGenitivegenitive object of περί→ relational specificationκακία: 'evil / harm / calamity'; renders רָעָה; here the threatened disaster against the people; the same noun Moses used in his petition (v. 12, ἐπὶ τῇ κακίᾳ τοῦ λαοῦ σου), now in the divine answer — a deliberate verbal link binding petition and relenting.
ἧςwhichGenitiverelative pronoun (genitive by attraction, object of εἶπεν/ποιῆσαι)→ relational specificationὅς (gen. fem. ἧς): relative pronoun attracted to the case of κακίας; 'the evil which he said he would do.'
εἶπενhe saidAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist (the prior declaration of judgment)λέγω (aor. εἶπεν): 'say'; refers back to the LORD's threat of v. 10 (ἐκτρίψω αὐτούς); 'the evil that he said he would do.'
ποιῆσαιto doAor Act Inf · ποιέωcomplementary infinitive (with εἶπεν: 'said to do')→ aorist infinitive (the threatened act now withdrawn)ποιέω (aor. inf. ποιῆσαι): 'do / make'; the threatened harm the LORD 'said to do' to his people, now relented from.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative (object of ποιῆσαι: 'do to his people')→ object specificationλαός: 'people'; now decisively τὸν λαὸν αὐτοῦ ('HIS people') — the LORD re-owns Israel, vindicating Moses' insistence (vv. 11–12) against the disowning of v. 7.
αὐτοῦhisGenitivegenitive of possession (modifying λαόν)→ relational specificationαὐτοῦ: 'his' (the LORD's); the resumption of divine ownership is the theological seal of the successful intercession.
15

καὶ ἀποστρέψας Μωυσῆς κατέβη ἀπὸ τοῦ ὄρους καὶ αἱ δύο πλάκες τοῦ μαρτυρίου ἐν ταῖς χερσὶν αὐτοῦ πλάκες λίθιναι καταγεγραμμέναι ἐξ ἀμφοτέρων τῶν μερῶν αὐτῶν ἔνθεν καὶ ἔνθεν ἦσαν γεγραμμέναι

And turning back, Moses went down from the mountain, and the two tablets of the testimony were in his hands, stone tablets written on both their sides; on this side and on that they were written.

Scene-shift: Moses descends with the tabletsκαὶ ἀποστρέψας Μωυσῆς κατέβη
The narrative returns to the mountain-geography: Moses 'turns back' and descends (κατέβη, fulfilling the LORD's κατάβηθι of v. 7 and the people's anxious καταβῆναι of v. 1), carrying the two stone tablets of the testimony. The elaborate description — written on both sides — heightens the pathos of their imminent destruction (v. 19).
Word-by-word analysis· 30 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψαςhaving turned backAor Act Ptc Nom Masc Sg · ἀποστρέφωcircumstantial participle (temporal, with Μωυσῆς)→ antecedent aorist participle (the turning preceding the descent)ἀποστρέφω (aor. ptc. ἀποστρέψας): 'turn back / turn away'; renders פָּנָה; Moses turns from the divine presence to descend the mountain toward the camp.
ΜωυσῆςMosesNominativesubject of κατέβη→ participant prominenceΜωυσῆς: the subject; his descent transitions the scene from intercession on the mountain to confrontation in the camp.
κατέβηwent downAor Act Indic 3 Sg · καταβαίνωmain verb (Moses' descent)→ constative aorist (the completed descent)καταβαίνω (aor. κατέβη): 'go down'; fulfils both the people's awaited καταβῆναι (v. 1) and the LORD's command κατάβηθι (v. 7); the geographic 'down' now carries Moses into the scene of judgment.
ἀπὸfrompreposition + genitive (source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἀπό (source)→ relational specificationὄρος: 'mountain'; Sinai, from which Moses descends with the tablets.
καὶandcoordinate conjunction (introducing circumstantial clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativenumeral (modifying πλάκες)→ measure or countδύο: 'two'; the two tablets of the testimony (cf. 31:18; 34:1).
πλάκεςtabletsNominativesubject of the implied verb (ἦσαν, 'were in his hands')→ participant prominenceπλάξ (nom. pl. πλάκες): 'tablet / flat stone'; renders לוּחַ; the stone tablets inscribed by God (31:18), shortly to be shattered (v. 19); the term recurs through this unit.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουtestimonyGenitivegenitive of definition (with πλάκες: 'tablets of the testimony')→ relational specificationμαρτύριον: 'testimony / witness'; renders עֵדוּת; the 'tablets of the testimony' are the covenant document; the same term names the 'ark of the testimony' and 'tent of testimony.'
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ταῖςtheDativearticle→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
χερσὶνhandsDativedative of place (locative: 'in his hands')→ sphere or referenceχείρ (dat. pl. χερσίν): 'hand'; the tablets are 'in his hands' — the very hands that will hurl them down (v. 19).
αὐτοῦhisGenitivegenitive of possession (modifying χερσίν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying χερσίν).
πλάκεςtabletsNominativenominative in apposition (resumptive: 'stone tablets')→ participant prominenceπλάξ (nom. pl. πλάκες): the noun is resumed in apposition, now qualified λίθιναι ('of stone'), beginning the detailed description of their inscribed faces.
λίθιναιof stoneNominativeattributive adjective (material, modifying πλάκες)→ participant prominenceλίθινος: 'made of stone'; renders אֶבֶן; the durable stone makes the deliberate breaking (v. 19) all the more violent and symbolic of the shattered covenant.
καταγεγραμμέναιinscribed / written uponPerf Pass Ptc Nom Fem Pl · καταγράφωpredicate participle (describing the tablets)→ resultative perfect participle (standing in an inscribed state)καταγράφω (perf. pass. ptc. καταγεγραμμέναι): 'write down / inscribe upon'; the compound κατα- intensifies (renders כָּתַב); the perfect participle marks the tablets as fully and abidingly inscribed — by God himself (v. 16).
ἐξon / frompreposition + genitive (from/on both sides)→ spatial or relational framingἐξ: meaning 'on'; here it marks the relation signaled by preposition + genitive (from/on both sides).
ἀμφοτέρωνbothGenitiveattributive adjective (modifying μερῶν)→ relational specificationἀμφότεροι: 'both'; ἐξ ἀμφοτέρων τῶν μερῶν ('on both sides') stresses that the divine writing covered both faces of the tablets — an unusually full inscription.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
μερῶνsides / partsGenitivegenitive object of ἐξ (the two faces)→ relational specificationμέρος (gen. pl. μερῶν): 'part / side'; renders עֵבֶר; the two 'sides/parts' are the faces of the tablets, both inscribed.
αὐτῶνtheirGenitivegenitive of possession (modifying μερῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying μερῶν).
ἔνθενon this sideadverb of place (the first 'side')→ clausal contributionἔνθεν: 'hence / on this side'; the paired ἔνθεν καὶ ἔνθεν ('on this side and on that') renders מִזֶּה וּמִזֶּה, emphasizing the writing on every face.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔνθενon that sideadverb of place (the second 'side')→ clausal contributionἔνθεν: repeated; 'on that side'; the doubling completes the merism of total inscription.
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίverb of the periphrastic construction (with γεγραμμέναι)→ imperfect (durative state of being written)εἰμί (impf. ἦσαν): 'be'; with the perfect participle γεγραμμέναι it forms a periphrastic pluperfect ('had been written / were written'), describing the abiding inscribed state of the tablets.
γεγραμμέναιwrittenPerf Pass Ptc Nom Fem Pl · γράφωparticiple in periphrastic construction (with ἦσαν)→ resultative perfect participle (the completed, standing writing)γράφω (perf. pass. ptc. γεγραμμέναι): 'write'; renders כָּתַב; the periphrastic ἦσαν γεγραμμέναι ('were written') reinforces that the tablets bore a complete, divinely-executed text — soon to be smashed (v. 19).
16

καὶ αἱ πλάκες ἔργον θεοῦ ἦσαν καὶ ἡ γραφὴ γραφὴ θεοῦ ἐστιν κεκολαμμένη ἐν ταῖς πλαξίν

And the tablets were the work of God, and the writing was God's writing, engraved on the tablets.

Narratorial gloss on the divine origin of the tabletsκαὶ αἱ πλάκες ἔργον θεοῦ ἦσαν
An emphatic narratorial note underscores the tablets' divine authorship: both the stone (ἔργον θεοῦ, 'God's work') and the text (γραφὴ θεοῦ, 'God's writing') are God's own. The redundant ἡ γραφὴ γραφὴ θεοῦ ('the writing was the writing of God') maximizes the gravity of what Moses is about to destroy — and supplies the LXX's pregnant phrase γραφὴ θεοῦ.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάκεςtabletsNominativesubject of ἦσαν→ participant prominenceπλάξ (nom. pl. πλάκες): 'tablet'; the subject of the narratorial gloss on their divine origin.
ἔργονworkNominativepredicate nominative (with ἦσαν: 'were the work of God')→ participant prominenceἔργον: 'work / deed / product'; renders מַעֲשֶׂה; ἔργον θεοῦ ('the work of God') marks the very stone as divinely fashioned (cf. the tablets 'written with the finger of God,' 31:18).
θεοῦof GodGenitivegenitive of source/author (with ἔργον)→ relational specificationθεός (gen. θεοῦ): 'God'; the genitive of authorship — the tablets are God's own handiwork.
ἦσανwereImpf Act Indic 3 Pl · εἰμίlinking verb (with ἔργον θεοῦ)→ imperfect (durative state)εἰμί (impf. ἦσαν): 'be'; the imperfect describes the abiding fact of the tablets' divine origin.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραφὴwritingNominativesubject of ἐστιν→ participant prominenceγραφή: 'writing / inscription'; renders מִכְתָּב; the redundant ἡ γραφὴ γραφὴ θεοῦ ('the writing was the writing of God') is a Hebraizing emphatic predication stressing divine authorship of the very text of the law.
γραφὴwritingNominativepredicate nominative (with ἐστιν)→ participant prominenceγραφή: the predicate noun, repeated for emphasis; γραφὴ θεοῦ ('God's writing') is the chapter's pregnant phrase — the law itself is the divine handwriting, making its tablets' destruction a momentous act.
θεοῦof GodGenitivegenitive of source/author (with γραφή)→ relational specificationθεός (gen. θεοῦ): the genitive of authorship — the text is God's own writing (cf. 'written with the finger of God,' 31:18; Deut 9:10).
ἐστινisPres Act Indic 3 Sg · εἰμίlinking verb (predicating γραφὴ θεοῦ)→ gnomic/descriptive present (a timeless statement of fact)εἰμί (pres. ἐστιν): 'is'; the shift to the present tense (after ἦσαν) gives the statement about the divine writing a timeless, almost confessional force — 'the writing is God's writing.'
κεκολαμμένηengravedPerf Pass Ptc Nom Fem Sg · κολάπτωpredicate participle (describing ἡ γραφή)→ resultative perfect participle (standing in an engraved state)κολάπτω (perf. pass. ptc. κεκολαμμένη): 'cut / chisel / engrave'; renders חָרַת ('graven,' Deut 9:10 / the related verb); the perfect participle stresses the writing as permanently incised into the stone — a fixed, divinely-cut text.
ἐνonpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative).
ταῖςtheDativearticle→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλαξίνtabletsDativedative of place (locative: 'on the tablets')→ sphere or referenceπλάξ (dat. pl. πλαξίν): 'tablet'; the locus of the engraved divine writing; the closing word returns the focus to the tablets Moses bears and will shatter.
17

καὶ ἀκούσας Ἰησοῦς τὴν φωνὴν τοῦ λαοῦ κραζόντων λέγει πρὸς Μωυσῆν φωνὴ πολέμου ἐν τῇ παρεμβολῇ

And Joshua, hearing the sound of the people as they shouted, says to Moses, 'There is a sound of war in the camp.'

Joshua's misreading of the noise (dramatic irony)καὶ ἀκούσας Ἰησοῦς
Joshua (Ἰησοῦς), who had accompanied Moses partway, hears the camp's clamor and misinterprets it as the sound of battle. The dramatic irony — war versus revelry — sets up Moses' corrective in v. 18; the threefold play on φωνή ('sound/voice') runs through both verses.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκούσαςhaving heardAor Act Ptc Nom Masc Sg · ἀκούωcircumstantial participle (temporal, with Ἰησοῦς)→ antecedent aorist participle (the hearing preceding the speech)ἀκούω (aor. ptc. ἀκούσας): 'hear'; Joshua's hearing of the clamor triggers his (mistaken) report; the verb governs the accusative τὴν φωνήν.
ἸησοῦςJoshuaNominativesubject of λέγει→ participant prominenceἸησοῦς: the LXX form of Hebrew יְהוֹשֻׁעַ (Joshua); declined (gen. Ἰησοῦ); the same Greek name later rendered 'Jesus'; here Moses' attendant (cf. 24:13; 33:11), waiting on the mountain's slope.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνsound / voiceAccusativedirect object of ἀκούσας→ object specificationφωνή: 'sound / voice / noise'; renders קוֹל; the keyword of vv. 17–18, where φωνή is repeated to contrast the supposed 'sound of war' with the real 'sound of revelry.'
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (whose sound: 'the sound of the people')→ relational specificationλαός: 'people'; the source of the clamor — the revelling people below.
κραζόντωνshouting / crying outPres Act Ptc Gen Masc Pl · κράζωcircumstantial participle (genitive, agreeing with λαοῦ ad sensum)→ durative present participle (ongoing shouting)κράζω (pres. ptc. κραζόντων): 'cry out / shout / clamor'; the genitive plural participle agrees with λαοῦ by sense (constructio ad sensum); describes the loud festal shouting Joshua mistakes for a war-cry.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, introducing speech)→ historic present (vivid narration)λέγω (pres.): the historic present brings Joshua's report into the immediate dramatic foreground.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (addressee)→ object specificationΜωυσῆς (acc. Μωυσῆν): the recipient of Joshua's report.
φωνὴsound / voiceNominativesubject of the verbless clause ('a sound of war is …')→ participant prominenceφωνή: 'sound'; φωνὴ πολέμου ('a sound of war') is Joshua's misreading — he construes the festal din as the noise of battle in the camp.
πολέμουof warGenitivegenitive of definition (with φωνή: 'sound of war')→ relational specificationπόλεμος (gen. πολέμου): 'war / battle'; renders מִלְחָמָה; Joshua's martial interpretation, corrected by Moses in v. 18.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative of place (locative: 'in the camp')→ sphere or referenceπαρεμβολή: 'camp / encampment'; renders מַחֲנֶה; the standard LXX term for Israel's wilderness camp; recurs at vv. 19, 26, 27.
18

καὶ λέγει οὐκ ἔστιν φωνὴ ἐξαρχόντων κατ᾿ ἰσχὺν οὐδὲ φωνὴ ἐξαρχόντων τροπῆς ἀλλὰ φωνὴν ἐξαρχόντων οἴνου ἐγὼ ἀκούω

And he says, 'It is not the sound of those leading off in strength, nor the sound of those leading off in rout, but it is a sound of those leading off over wine that I hear.'

Moses' corrective reading of the noiseκαὶ λέγει
Moses corrects Joshua: the noise is neither a victory-song nor a rout-cry but the sound of revelry over wine. The verse turns on a triple antithesis built around ἐξαρχόντων ('those starting/leading a chant'), distinguishing the three kinds of choral cry; the emphatic ἐγὼ ἀκούω ('I hear') closes the discrimination. The drinking of v. 6 is here aurally confirmed.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, introducing Moses' reply)→ historic present (vivid narration)λέγω (pres.): Moses' corrective reply, in the vivid historic present.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινit isPres Act Indic 3 Sg · εἰμίlinking verb (existential/predicative)→ descriptive present (identifying the sound)εἰμί (pres. ἔστιν): 'is'; introduces the first member of the threefold antithesis distinguishing the kinds of φωνή.
φωνὴsoundNominativepredicate nominative (with ἔστιν)→ participant prominenceφωνή: 'sound'; the keyword from v. 17, here parsed into three types of choral cry.
ἐξαρχόντωνof those leading a chantPres Act Ptc Gen Masc Pl · ἐξάρχωsubstantival participle (genitive: 'of those leading off')→ durative present participle (the act of leading a song/chant)ἐξάρχω (pres. ptc. ἐξαρχόντων): 'lead off / begin (a song or shout) / set the tune'; renders עָנָה ('answer / sing antiphonally'); the substantival participle 'of those leading a chant' is the pivot of the threefold contrast — war-chant, rout-cry, or drinking-song.
κατ᾿in / according topreposition + accusative (manner: 'in strength', elided)→ spatial or relational framingκατά + acc.: here adverbial, 'according to / in (the manner of)'; κατ' ἰσχύν = 'in strength,' i.e. a triumphant victory-chant.
ἰσχὺνstrength / victoryAccusativeaccusative object of κατά (manner)→ object specificationἰσχύς (acc. ἰσχύν): 'strength / might / victory'; κατ' ἰσχύν characterizes the first kind of cry — the shout of victors prevailing in battle (the opposite of τροπή).
οὐδὲnornegative conjunction (second member of antithesis)→ discourse linkage or contrastοὐδέ: 'nor / and not'; introduces the second rejected interpretation — the cry of defeat.
φωνὴsoundNominativepredicate nominative (second member)→ participant prominenceφωνή: 'sound'; repeated for the second contrasting type of cry.
ἐξαρχόντωνof those leading a chantPres Act Ptc Gen Masc Pl · ἐξάρχωsubstantival participle (genitive, second occurrence)→ durative present participleἐξάρχω: repeated; here those raising the cry of defeat/flight (τροπή).
τροπῆςof rout / defeatGenitivegenitive of definition (the cry of rout)→ relational specificationτροπή: 'rout / turning (in flight) / defeat'; from τρέπω ('turn'); renders חֲלוּשָׁה ('being overcome'); the cry of those being defeated — the second rejected option.
ἀλλὰbutstrong adversative (introducing the correct identification)→ discourse linkage or contrastἀλλά: 'but'; the strong adversative pivots to Moses' actual diagnosis — the sound of drinking-revelry.
φωνὴνsoundAccusativedirect object of ἀκούω (fronted for emphasis)→ object specificationφωνή (acc. φωνήν): 'sound'; now in the accusative as the object of ἐγὼ ἀκούω, fronted before its verb for emphasis — 'a sound of revelry … it is that I hear.'
ἐξαρχόντωνof those leading a chantPres Act Ptc Gen Masc Pl · ἐξάρχωsubstantival participle (genitive, third occurrence)→ durative present participleἐξάρχω: third repetition; here those leading the drinking-song — the festal chant of the idol-feast.
οἴνουof wineGenitivegenitive of definition (the cry over/of wine)→ relational specificationοἶνος (gen. οἴνου): 'wine'; renders the sense of drunken revelry; ἐξαρχόντων οἴνου = the sound of those leading the carousal — confirming the drinking of v. 6 and exposing the camp's debauchery.
ἐγὼINominativeemphatic subject pronoun (with ἀκούω)→ participant referenceἐγώ: the emphatic 'I' underscores Moses' authoritative discrimination of the sound against Joshua's mistaken reading.
ἀκούωI hearPres Act Indic 1 Sg · ἀκούωmain verb (Moses' verdict on the sound)→ durative present (what Moses now hears)ἀκούω: 'hear'; the closing verb, with emphatic ἐγώ, decisively identifies the noise as revelry — preparing for the wrath of v. 19.
19

καὶ ἡνίκα ἤγγιζεν τῇ παρεμβολῇ ὁρᾷ τὸν μόσχον καὶ τοὺς χορούς καὶ ὀργισθεὶς θυμῷ Μωυσῆς ἔρριψεν ἀπὸ τῶν χειρῶν αὐτοῦ τὰς δύο πλάκας καὶ συνέτριψεν αὐτὰς ὑπὸ τὸ ὄρος

And when he drew near to the camp, he sees the calf and the dances; and Moses, enraged in wrath, threw the two tablets from his hands and shattered them under the mountain.

Moses' wrath: the breaking of the tabletsκαὶ ἡνίκα ἤγγιζεν τῇ παρεμβολῇ
Sight replaces sound: Moses sees the calf and the dancing, and his wrath erupts. The historic present ὁρᾷ heightens the shock of the moment of recognition. ὀργισθεὶς θυμῷ ('enraged in wrath') mirrors the divine θυμός of v. 10 — Moses' anger now matches the LORD's. The shattering of the tablets (συνέτριψεν) enacts the broken covenant the calf has caused.
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡνίκαwhentemporal conjunction (introducing temporal clause)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; renders כַּאֲשֶׁר; introduces the moment of Moses' approach and recognition.
ἤγγιζενhe drew nearImpf Act Indic 3 Sg · ἐγγίζωverb of temporal clause→ imperfect (the ongoing approach)ἐγγίζω (impf. ἤγγιζεν): 'draw near / approach'; renders קָרַב; the imperfect frames the approach as in progress when the sight strikes him.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative complement of ἤγγιζεν (the thing approached)→ sphere or referenceπαρεμβολή: 'camp'; ἐγγίζω takes the dative of the place approached; Moses nears the camp from v. 17.
ὁρᾷhe seesPres Act Indic 3 Sg · ὁράωmain verb (historic present, the moment of recognition)→ historic present (vivid: the shock of seeing)ὁράω (pres. ὁρᾷ): 'see'; the historic present dramatizes the instant Moses sees the calf and the dancing — the visual confirmation that ignites his wrath.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχονcalfAccusativedirect object of ὁρᾷ→ object specificationμόσχος: 'calf'; the idol now seen with Moses' own eyes.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
χορούςdances / dancing-companiesAccusativedirect object of ὁρᾷ (coordinate with μόσχον)→ object specificationχορός (acc. pl. χορούς): 'dance / dancing-band / chorus'; renders מְחֹלוֹת; the festal dances around the calf, the visual counterpart to the παίζειν of v. 6 and the revelry-sound of v. 18.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀργισθεὶςbeing enragedAor Pass Ptc Nom Masc Sg · ὀργίζωcircumstantial participle (causal, with Μωυσῆς)→ antecedent aorist passive participle (the kindling of wrath)ὀργίζω (aor. pass. ptc. ὀργισθείς): 'be angered / be enraged'; renders חָרָה אַף; with the dative θυμῷ ('in wrath') it forms an intensifying expression mirroring the divine θυμός of v. 10 — Moses' anger now matches God's.
θυμῷwith wrathDativedative of manner (intensifying ὀργισθείς)→ sphere or referenceθυμός (dat. θυμῷ): 'wrath / hot anger'; the dative of manner intensifies the participle; the same noun used of the LORD's wrath (v. 10) now describes Moses' — a deliberate echo.
ΜωυσῆςMosesNominativesubject of ἔρριψεν→ participant prominenceΜωυσῆς: the subject; his wrath issues in the violent breaking of the tablets.
ἔρριψενthrewAor Act Indic 3 Sg · ῥίπτωmain verb (the casting down of the tablets)→ constative aorist (the violent throwing)ῥίπτω (aor. ἔρριψεν): 'throw / hurl / cast down'; renders שָׁלַךְ; the violent verb conveys the force of Moses' indignation as he flings the divinely-written tablets from his hands.
ἀπὸfrompreposition + genitive (source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive object of ἀπό (source: 'from his hands')→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; the very hands described holding the tablets in v. 15 now hurl them away.
αὐτοῦhisGenitivegenitive of possession (modifying χειρῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying χειρῶν).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoAccusativenumeral (modifying πλάκας)→ measure or countδύο: 'two'; the two tablets, as in v. 15.
πλάκαςtabletsAccusativedirect object of ἔρριψεν→ object specificationπλάξ (acc. pl. πλάκας): 'tablet'; the divinely-written tablets (vv. 15–16) are thrown down — the act symbolizing the covenant Israel has just broken.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέτριψενshatteredAor Act Indic 3 Sg · συντρίβωmain verb (the smashing of the tablets)→ constative aorist (the completed shattering)συντρίβω (aor. συνέτριψεν): 'crush / break in pieces / shatter'; renders שָׁבַר; the intensive compound conveys total breakage; the shattered tablets dramatize the ruptured covenant, requiring the renewal of ch. 34.
αὐτὰςthemAccusativedirect object of συνέτριψεν (the tablets)→ participant referenceαὐτάς: 'them' (the tablets).
ὑπὸbelow / at the foot ofpreposition + accusative (place: 'under/below the mountain')→ spatial or relational framingὑπό + acc.: 'under / below / at the foot of'; ὑπὸ τὸ ὄρος = 'at the foot of the mountain' — the tablets are smashed at the very base of Sinai where they were given.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ὑπό (place)→ object specificationὄρος: 'mountain'; Sinai; the breaking 'at the foot of the mountain' frames the rupture at the site of the covenant's making.
20

καὶ λαβὼν τὸν μόσχον ὃν ἐποίησαν κατέκαυσεν αὐτὸν ἐν πυρὶ καὶ κατήλεσεν αὐτὸν λεπτὸν καὶ ἔσπειρεν αὐτὸν ἐπὶ τὸ ὕδωρ καὶ ἐπότισεν αὐτὸ τοὺς υἱοὺς Ισραηλ

And taking the calf that they had made, he burned it with fire and ground it small and scattered it upon the water and made the sons of Israel drink it.

The destruction of the calf (total annihilation of the idol)καὶ λαβὼν τὸν μόσχον
Moses obliterates the idol in a sequence of escalating verbs — burning, grinding to powder, scattering on water, and forcing the people to drink it. The total destruction (κατέκαυσεν … κατήλεσεν … ἔσπειρεν … ἐπότισεν) demonstrates the idol's utter impotence and makes the people ingest the consequences of their own sin.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβὼνhaving takenAor Act Ptc Nom Masc Sg · λαμβάνωcircumstantial participle (temporal, with implied Μωυσῆς)→ antecedent aorist participle (taking preceding the destruction)λαμβάνω (aor. ptc. λαβών): 'take / seize'; Moses seizes the calf to destroy it.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχονcalfAccusativedirect object of λαβών→ object specificationμόσχος: 'calf'; the idol, here taken for destruction.
ὃνwhichAccusativerelative pronoun (object of ἐποίησαν)→ participant referenceὅς (acc. masc. ὅν): relative pronoun; 'which they had made' recalls the people's own fabrication (vv. 4, 8).
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωverb of relative clause→ constative aorist (the prior fabrication)ποιέω: 'make'; 'the calf that they made' — the idol of their own manufacture is now annihilated.
κατέκαυσενhe burnedAor Act Indic 3 Sg · κατακαίωmain verb (first act of destruction)→ constative aorist (the burning)κατακαίω (aor. κατέκαυσεν): 'burn up / burn down completely'; the compound κατα- intensifies (renders שָׂרַף); the first stage of the idol's total destruction.
αὐτὸνitAccusativedirect object of κατέκαυσεν (the calf)→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κατέκαυσεν (the calf).
ἐνwith / inpreposition + dative (instrument)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrument).
πυρὶfireDativedative of instrument (with κατέκαυσεν: 'with fire')→ sphere or referenceπῦρ (dat. πυρί): 'fire'; renders אֵשׁ; the means of burning the idol — ironically, Aaron later claims the calf simply 'came out' of the fire (v. 24).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατήλεσενgroundAor Act Indic 3 Sg · καταλέωmain verb (second act of destruction)→ constative aorist (the grinding)καταλέω (aor. κατήλεσεν): 'grind down / pulverize'; the compound κατα- (from ἀλέω, 'grind') intensifies (renders טָחַן); reduces the burnt metal to fine powder.
αὐτὸνitAccusativedirect object of κατήλεσεν→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κατήλεσεν.
λεπτὸνfine / smallAccusativepredicate adjective (resultative: 'ground it fine')→ object specificationλεπτός: 'fine / small / thin'; renders דַּק; the resultative predicate ('ground it small/fine') stresses the thoroughness of the pulverization.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσπειρενscatteredAor Act Indic 3 Sg · σπείρωmain verb (third act of destruction)→ constative aorist (the scattering)σπείρω (aor. ἔσπειρεν): 'sow / scatter / strew'; renders זָרָה ('scatter'); the powdered idol is strewn upon the water, dispersing it beyond recovery.
αὐτὸνitAccusativedirect object of ἔσπειρεν→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔσπειρεν.
ἐπὶuponpreposition + accusative (place: 'upon the water')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (place: 'upon the water').
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδωρwaterAccusativeaccusative object of ἐπί (place)→ object specificationὕδωρ: 'water'; renders מַיִם; the water onto which the powder is scattered, which the people are then made to drink.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπότισενmade to drinkAor Act Indic 3 Sg · ποτίζωmain verb (fourth act: forcing the people to drink)→ constative aorist (the causative giving-to-drink)ποτίζω (aor. ἐπότισεν): 'give to drink / cause to drink'; causative of πίνω; renders הִשְׁקָה; Moses makes the people ingest the pulverized idol in the water — they literally consume the object of their sin (cf. the later ordeal-water of Num 5).
αὐτὸitAccusativedirect object of ἐπότισεν (the water/powder)→ participant referenceαὐτό: neuter 'it,' agreeing with ὕδωρ — the powder-laden water given to the people to drink.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative (second object of ἐπότισεν: 'made the sons … drink')→ object specificationυἱός (acc. pl. υἱούς): 'son'; ποτίζω takes a double accusative ('make someone drink something'); the 'sons of Israel' are made to drink the idol-water.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel' (οἱ υἱοὶ Ισραηλ) is the standard designation of the covenant people — here made to swallow the residue of their own apostasy.
21

καὶ εἶπεν Μωυσῆς τῷ Ααρων τί ἐποίησέν σοι ὁ λαὸς οὗτος ὅτι ἐπήγαγες ἐπ᾿ αὐτοὺς ἁμαρτίαν μεγάλην

And Moses said to Aaron, 'What did this people do to you, that you have brought upon them a great sin?'

Moses' interrogation of Aaronκαὶ εἶπεν Μωυσῆς τῷ Ααρων
Moses turns from the idol to its maker, confronting Aaron with a pointed rhetorical question. The phrase ἁμαρτίαν μεγάλην ('a great sin') becomes the chapter's refrain for the apostasy (recurring at vv. 30, 31). Moses holds Aaron responsible for leading the people into it (ἐπήγαγες, 'you brought upon').
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Moses' question)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces Moses' confrontation of Aaron.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: the subject; the leader now calls his deputy to account.
τῷto the / toDativearticle (with the indeclinable name, marking it dative)→ noun-phrase markingthe article τῷ marks the indeclinable Ααρων as dative (indirect object).
ΑαρωνAarondative indirect object (indeclinable proper noun, with τῷ)→ participant identificationΑαρων: indeclinable; the addressee, marked dative by the article τῷ.
τίwhatAccusativeinterrogative pronoun (object of ἐποίησεν)→ participant referenceτίς, τί: interrogative pronoun; 'what did this people do to you?' — a rhetorical question implying that nothing the people did could excuse Aaron's act.
ἐποίησένdid / has doneAor Act Indic 3 Sg · ποιέωmain verb of the question→ constative aorist (what the people did to Aaron)ποιέω (aor. ἐποίησεν): 'do / make'; 'what did this people do to you' — Moses probes what pressure could have led Aaron to so great a sin.
σοιto youDativedative of disadvantage (to Aaron)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (to Aaron).
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐποίησεν→ participant prominenceλαός: 'people'; ὁ λαὸς οὗτος ('this people') — Aaron will pick up the very phrase in his self-defense (v. 22, τὸ ὅρμημα τοῦ λαοῦ τούτου).
οὗτοςthisNominativedemonstrative (modifying λαός)→ participant referenceοὗτος: 'this'; ὁ λαὸς οὗτος, 'this people' — picked up by Aaron in v. 22.
ὅτιthatconjunction (consecutive/causal: 'that, so that')→ discourse linkage or contrastὅτι: 'that / because'; here introducing the consequence Moses finds inexplicable — that Aaron led them into so great a sin.
ἐπήγαγεςyou brought uponAor Act Indic 2 Sg · ἐπάγωverb of the ὅτι-clause→ constative aorist (Aaron's leading the people into sin)ἐπάγω (2 sg. ἐπήγαγες): 'bring upon / lead against'; the compound ἐπ- marks imposition; Moses charges Aaron with having 'brought a great sin upon' the people — assigning him direct responsibility for the apostasy.
ἐπ᾿uponpreposition + accusative (direction, elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction, elided before vowel).
αὐτοὺςthemAccusativeaccusative object of ἐπί (the people)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (the people).
ἁμαρτίανsinAccusativedirect object of ἐπήγαγες→ object specificationἁμαρτία: 'sin / offense'; renders חֲטָאָה / חַטָּאת; ἁμαρτίαν μεγάλην ('a great sin') is the chapter's refrain for the calf-apostasy (cf. vv. 30, 31).
μεγάληνgreatAccusativeattributive adjective (modifying ἁμαρτίαν)→ object specificationμέγας (acc. fem. μεγάλην): 'great'; ἁμαρτία μεγάλη, the gravity of the apostasy, repeated through the closing scenes (vv. 30, 31).
22

καὶ εἶπεν Ααρων πρὸς Μωυσῆν μὴ ὀργίζου κύριε σὺ γὰρ οἶδας τὸ ὅρμημα τοῦ λαοῦ τούτου

And Aaron said to Moses, 'Do not be angry, my lord; for you yourself know the impulse of this people.'

Aaron's self-defense (deflection onto the people)καὶ εἶπεν Ααρων πρὸς Μωυσῆν
Aaron's reply opens with a plea to calm Moses' wrath (μὴ ὀργίζου) and deflects responsibility onto the people's known evil bent (τὸ ὅρμημα, 'impulse/onrush'). The deferential κύριε ('my lord,' addressed to Moses, not the deity here) and the appeal to Moses' own knowledge are classic blame-shifting, recalling Adam's evasion (Gen 3:12).
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Aaron's reply)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces Aaron's self-exculpating answer.
ΑαρωνAaronsubject (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the subject of εἶπεν.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (addressee)→ object specificationΜωυσῆς (acc. Μωυσῆν): the addressee of Aaron's defense.
μὴdo notnegative particle (with present imperative ὀργίζου)→ discourse linkage or contrastμή: the negative used with the imperative mood; μὴ ὀργίζου = 'do not be angry.'
ὀργίζουbe angryPres Mid Impv 2 Sg · ὀργίζωprohibitive imperative (Aaron's plea)→ durative present imperative with μή (cease/refrain from anger)ὀργίζω (pres. mid. impv. ὀργίζου): 'be angry'; the present imperative with μή urges Moses to stop/refrain from his anger — picking up the ὀργ-/θυμ- vocabulary of vv. 10–12, 19.
κύριεmy lord / sirVocativevocative of deferential address (to Moses)→ direct addressκύριος (voc. κύριε): here NOT the divine name but the courteous human address 'my lord / sir,' directed to Moses; the deference underscores Aaron's defensive posture (contrast κύριος of the Tetragrammaton elsewhere in the chapter).
σὺyouNominativeemphatic subject pronoun (with οἶδας)→ participant referenceσύ: emphatic 'you (yourself)'; Aaron appeals to Moses' own firsthand knowledge of the people's character as part of his excuse.
γὰρforcausal particle (post-positive, grounding the plea)→ discourse linkage or contrastγάρ: 'for'; introduces Aaron's grounds — Moses knows what the people are like.
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb (Aaron's appeal to Moses' knowledge)→ perfect with present force (a settled knowledge)οἶδα (2 sg. οἶδας): 'know'; perfect in form, present in sense; Aaron presumes upon Moses' own experience of the people's volatility to mitigate his guilt.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅρμημαimpulse / onrushAccusativedirect object of οἶδας→ object specificationὅρμημα: 'impulse / violent rush / onset'; from ὁρμάω ('rush'); renders יֵצֶר ('inclination') or the sense of the people's headlong bent; Aaron pleads the people's irresistible momentum toward evil as his excuse.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of possession (whose impulse)→ relational specificationλαός: 'people'; τοῦ λαοῦ τούτου ('this people') echoes Moses' ὁ λαὸς οὗτος (v. 21), Aaron throwing the phrase back.
τούτουthisGenitivedemonstrative (modifying λαοῦ)→ relational specificationοὗτος (gen. τούτου): 'this'; 'this people,' picking up Moses' phrasing in the prior verse.
23

λέγουσιν γάρ μοι ποίησον ἡμῖν θεούς οἳ προπορεύσονται ἡμῶν ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος ὃς ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου οὐκ οἴδαμεν τί γέγονεν αὐτῷ

For they say to me, 'Make us gods who shall go before us; for this Moses, the man who brought us out of Egypt — we do not know what has become of him.'

Aaron quotes the people's demand (verbatim from v. 1)λέγουσιν γάρ μοι
Aaron substantiates his excuse by quoting the people's demand verbatim from v. 1 (ποίησον ἡμῖν θεούς …). The repetition lets Aaron present himself as a passive recipient of pressure. This verse, with v. 1, lies behind Stephen's citation at Acts 7:40. Aaron carefully omits any mention of his own active fashioning of the calf (vv. 2–4).
Word-by-word analysis· 25 words
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (introducing the quoted demand)→ iterative/descriptive present (their persistent demand)λέγω (pres. λέγουσιν): 'say'; the present tense presents the people's demand as ongoing pressure on Aaron — his self-justifying account.
γάρforcausal particle (post-positive, grounding v. 22)→ discourse linkage or contrastγάρ: 'for'; introduces the evidence for Aaron's claim about the people's impulse.
μοιto meDativedative indirect object (to Aaron)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (to Aaron).
ποίησονmakeAor Act Impv 2 Sg · ποιέωimperative (the quoted demand)→ ingressive aorist imperative (decisive act of fabrication)ποιέω: 'make'; ποίησον ἡμῖν θεούς, the demand quoted verbatim from v. 1; with v. 1 this underlies Acts 7:40 (ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν).
ἡμῖνfor usDativedative of advantage→ participant reference or interestἡμῖν: meaning 'for us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.
θεούςgodsAccusativedirect object of ποίησον→ object specificationθεός (acc. pl. θεούς): 'gods'; the quoted demand, identical to v. 1.
οἳwhoNominativerelative pronoun (subject of προπορεύσονται)→ participant referenceὅς (nom. pl. οἵ): relative pronoun, agreeing with θεούς.
προπορεύσονταιshall go beforeFut Mid Indic 3 Pl · προπορεύομαιverb of relative clause→ desiderative/predictive future (the leading role demanded)προπορεύομαι: 'go before / lead'; repeated from v. 1; the people want a visible guide — answered ironically by the LORD's angel in v. 34.
ἡμῶνbefore usGenitivegenitive (with προπορεύσονται: 'before us')→ relational specificationἡμῶν: meaning 'before us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (with προπορεύσονται: 'before us').
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal particle (post-positive, within the quotation)→ discourse linkage or contrastγάρ: 'for'; the people's stated reason — Moses' unknown fate (as in v. 1).
ΜωυσῆςMosesNominativesubject (pendent nominative: 'as for this Moses')→ participant prominenceΜωυσῆς: the dismissive 'this Moses,' quoted verbatim from v. 1.
οὗτοςthisNominativedemonstrative (modifying Μωυσῆς)→ participant referenceοὗτος: 'this'; the contemptuous demonstrative, as in v. 1.
theNominativearticle (with appositional ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativenoun in apposition to Μωυσῆς→ participant prominenceἄνθρωπος: 'man'; the reductive 'the man,' quoted from v. 1.
ὃςwhoNominativerelative pronoun (subject of ἐξήγαγεν)→ participant referenceὃς: meaning 'who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (subject of ἐξήγαγεν).
ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωverb of relative clause→ constative aorist (the exodus)ἐξάγω: 'bring out'; quoted verbatim from v. 1 — the people again credit Moses (the man), not the LORD, with the exodus.
ἡμᾶςusAccusativedirect object of ἐξήγαγεν→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξήγαγεν.
ἐξout ofpreposition + genitive (source, elided)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source, elided).
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage; as in v. 1.
οὐκnotnegative particle (with οἴδαμεν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb of the people's reasoning→ perfect with present force (settled not-knowing)οἶδα: 'know'; the people's professed ignorance of Moses' fate, quoted from v. 1.
τίwhatNominativeinterrogative pronoun (subject of γέγονεν, indirect question)→ participant referenceτίς, τί: interrogative pronoun, in the indirect question dependent on οἴδαμεν.
γέγονενhas becomePerf Act Indic 3 Sg · γίνομαιverb of indirect question→ resultative perfect (Moses' present unknown state)γίνομαι (perf. γέγονεν): 'become / happen'; τί γέγονεν αὐτῷ, 'what has become of him,' quoted from v. 1.
αὐτῷto himDativedative of reference (with γέγονεν)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference (with γέγονεν).
24

καὶ εἶπα αὐτοῖς εἴ τινι ὑπάρχει χρυσία περιέλεσθε καὶ ἔδωκάν μοι καὶ ἔρριψα εἰς τὸ πῦρ καὶ ἐξῆλθεν ὁ μόσχος οὗτος

And I said to them, 'If anyone has gold, take it off.' And they gave it to me, and I threw it into the fire, and this calf came out.

Aaron's evasive account of the calf's makingκαὶ εἶπα αὐτοῖς
Aaron's account is a masterpiece of evasion: he admits collecting the gold and throwing it into the fire, but represents the calf as if it emerged on its own — καὶ ἐξῆλθεν ὁ μόσχος οὗτος ('and out came this calf'). He suppresses the deliberate fashioning (ἔπλασεν … ἐποίησεν, v. 4), making the idol almost a spontaneous prodigy and minimizing his agency.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (Aaron's reported command)→ constative aorist (Aaron's prior speech)λέγω (Hellenistic 1 sg. εἶπα, for εἶπον): 'say'; Aaron recounts his own instruction to the people — admitting only the collection, not the fashioning.
αὐτοῖςto themDativedative indirect object (the people)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (the people).
εἴifconditional conjunction (introducing protasis)→ discourse linkage or contrastεἰ: 'if'; introduces a conditional: 'if anyone has gold …'
τινιto anyoneDativeindefinite pronoun (dative of possession: 'anyone has')→ participant reference or interestτις (dat. τινι): indefinite pronoun 'anyone'; with ὑπάρχει it forms a dative-of-possession idiom ('if there is gold to anyone' = 'if anyone has gold').
ὑπάρχειthere is / belongsPres Act Indic 3 Sg · ὑπάρχωverb of the conditional protasis→ descriptive present (present possession)ὑπάρχω: 'be / exist / be at one's disposal'; with the dative τινι it means 'belongs to / is possessed by'; 'if anyone has gold.'
χρυσίαgold (objects)Nominativesubject of ὑπάρχει→ participant prominenceχρυσίον (pl. χρυσία): 'gold / gold ornaments / pieces of gold'; renders זָהָב; the gold the people possessed and contributed — the earrings of vv. 2–3.
περιέλεσθεtake it offAor Mid Impv 2 Pl · περιαιρέωimperative (Aaron's command in apodosis)→ ingressive aorist imperative (the act of removing the gold)περιαιρέω (mid.): 'take off / strip off'; the same verb as in v. 2 (περιέλεσθε); Aaron's account preserves this much accurately.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκάνthey gaveAor Act Indic 3 Pl · δίδωμιmain verb (the people hand over the gold)→ constative aorist (the giving)δίδωμι (aor. ἔδωκαν): 'give'; the people gave Aaron the gold — he reports their action, distancing himself.
μοιto meDativedative indirect object (to Aaron)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (to Aaron).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔρριψαI threwAor Act Indic 1 Sg · ῥίπτωmain verb (Aaron's only admitted action)→ constative aorist (the throwing into the fire)ῥίπτω (aor. ἔρριψα): 'throw / cast'; Aaron admits only to throwing the gold into the fire — conspicuously omitting the deliberate forming and casting of v. 4 (ἔπλασεν … ἐποίησεν); ironically the same verb used of Moses hurling down the tablets (v. 19).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireAccusativeaccusative object of εἰς (direction)→ object specificationπῦρ: 'fire'; the fire into which Aaron 'merely' cast the gold — from which, he claims, the calf spontaneously emerged.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενcame outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (the calf's alleged spontaneous emergence)→ constative aorist (the 'coming out' Aaron alleges)ἐξέρχομαι (aor. ἐξῆλθεν): 'come/go out'; Aaron's evasive climax — 'and out came this calf,' as if the idol formed itself, absolving him of the deliberate craftsmanship reported in v. 4.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχοςcalfNominativesubject of ἐξῆλθεν→ participant prominenceμόσχος: 'calf'; ὁ μόσχος οὗτος ('this calf'), presented by Aaron as an almost autonomous product of the fire.
οὗτοςthisNominativedemonstrative (modifying μόσχος)→ participant referenceοὗτος: 'this'; the deictic 'this calf' points to the idol before them — Aaron's account ends on the very object that condemns him.
25

καὶ ἰδὼν Μωυσῆς τὸν λαὸν ὅτι διεσκέδασται διεσκέδασεν γὰρ αὐτοὺς Ααρων ἐπίχαρμα τοῖς ὑπεναντίοις αὐτῶν

And when Moses saw the people, that they were scattered out of control — for Aaron had let them get out of hand, a laughingstock to their adversaries —

Narrator's assessment: the people's disorder and Aaron's failureκαὶ ἰδὼν Μωυσῆς τὸν λαὸν
A narratorial aside reports Moses' perception of the people's unrestrained, scattered condition (διεσκέδασται), explicitly blaming Aaron for letting them get out of hand (διεσκέδασεν … Ααρων). The resulting state is ἐπίχαρμα ('a malicious joy / laughingstock') to Israel's enemies — the disorder dishonors the people before the watching nations, setting up the Levites' restorative action (vv. 26–29).
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνhaving seenAor Act Ptc Nom Masc Sg · ὁράωcircumstantial participle (temporal, with Μωυσῆς)→ antecedent aorist participle (perception preceding the action of v. 26)ὁράω (aor. ptc. ἰδών): 'see'; Moses perceives the people's disordered state, prompting his decisive stand at the gate (v. 26).
ΜωυσῆςMosesNominativesubject of the participle (and of ἔστη, v. 26)→ participant prominenceΜωυσῆς: the subject; this circumstantial clause leads into the main action of v. 26.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἰδών (proleptic: 'saw the people, that …')→ object specificationλαός: 'people'; the object of Moses' perception, taken up by the following ὅτι-clause (a proleptic accusative construction).
ὅτιthatconjunction (object clause of ἰδών)→ discourse linkage or contrastὅτι: 'that'; introduces the content of Moses' perception — the people's scattered, undisciplined state.
διεσκέδασταιhad been scattered / let loosePerf Mid/Pass Indic 3 Sg · διασκεδάννυμιverb of the object clause→ resultative perfect (a standing state of disorder)διασκεδάννυμι (perf. mid./pass. διεσκέδασται): 'scatter / disperse / break up / let run loose'; renders פָּרַע ('let loose / uncover'); the perfect marks the people's present condition of unrestrained disorder — morally and socially out of control.
διεσκέδασενhad let looseAor Act Indic 3 Sg · διασκεδάννυμιverb of the causal (γάρ) clause→ constative aorist (Aaron's failure to restrain)διασκεδάννυμι (aor. act. διεσκέδασεν): the active voice now names the cause — Aaron 'let them loose / allowed them to get out of hand'; the same verb in active and passive frames both the people's state and Aaron's culpable agency.
γὰρforcausal particle (post-positive, explanatory aside)→ discourse linkage or contrastγάρ: 'for'; introduces the narrator's explanation assigning blame to Aaron.
αὐτοὺςthemAccusativedirect object of διεσκέδασεν (the people)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διεσκέδασεν (the people).
ΑαρωνAaronsubject of διεσκέδασεν (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the narrator squarely names Aaron as the one whose laxity unleashed the disorder — undercutting his self-defense of vv. 22–24.
ἐπίχαρμαa laughingstockAccusativeaccusative in apposition (the result: 'a laughingstock')→ object specificationἐπίχαρμα: 'object of malicious joy / laughingstock / cause of gloating'; from ἐπιχαίρω ('rejoice over [another's misfortune]'); renders שִׁמְצָה ('derision'); the people's disgrace becomes a cause of triumphant scorn for their enemies.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίοιςadversariesDativedative of advantage (to whom they are a laughingstock)→ sphere or referenceὑπεναντίος: 'opposed / adversary / enemy'; substantivized 'adversaries'; renders the sense of those who would gloat over Israel's shame — the reputational concern echoing Moses' argument in v. 12.
αὐτῶνtheirGenitivegenitive of possession (modifying ὑπεναντίοις)→ relational specificationαὐτῶν: 'their'; the adversaries 'of them' (the people) — before whom Israel's disorder has made them contemptible.
26

ἔστη δὲ Μωυσῆς ἐπὶ τῆς πύλης τῆς παρεμβολῆς καὶ εἶπεν τίς πρὸς κύριον ἴτω πρός με συνῆλθον οὖν πρὸς αὐτὸν πάντες οἱ υἱοὶ Λευι

And Moses stood at the gate of the camp and said, 'Whoever is for the LORD, let him come to me.' So all the sons of Levi gathered to him.

Moses' summons and the rallying of the Levitesἔστη δὲ Μωυσῆς
δέ marks the decisive turn from assessment to action. Moses takes his stand at the camp-gate and issues the loyalty-summons τίς πρὸς κύριον; ('Who is for the LORD?'). The Levites' total response (πάντες οἱ υἱοὶ Λευι, 'all the sons of Levi') prepares for the consecrating judgment of vv. 27–29 and grounds the later priestly election of the tribe.
Word-by-word analysis· 24 words
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb (Moses takes his stand)→ ingressive aorist (took up a position)ἵστημι (intr. aor. ἔστη): 'stand / take one's stand'; Moses positions himself at the gate as the rallying-point for the loyal — a decisive posture of leadership and judgment.
δὲand / sonarrative continuative (post-positive, marking the turn to action)→ discourse linkage or contrastδέ: post-positive; here marking the shift from the narrator's assessment (v. 25) to Moses' decisive response.
ΜωυσῆςMosesNominativesubject of ἔστη→ participant prominenceΜωυσῆς: the subject; he assumes the role of judge and rallier of the faithful.
ἐπὶatpreposition + genitive (position: 'at the gate')→ spatial or relational framingἐπί + gen.: 'at / upon'; locates Moses' stand at the camp-gate.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πύληςgateGenitivegenitive object of ἐπί (position)→ relational specificationπύλη: 'gate'; renders שַׁעַר; the gate is the place of public assembly and judgment; recurs in v. 27 (ἀπὸ πύλης ἐπὶ πύλην).
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive (defining πύλης: 'gate of the camp')→ relational specificationπαρεμβολή: 'camp'; the gate of the encampment, the threshold from which Moses summons the loyal.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the summons)→ constative aorist (the proclamation)λέγω (aor. εἶπεν): introduces Moses' loyalty-summons.
τίςwhoNominativeinterrogative pronoun (subject of the elliptical clause: 'who is for the LORD?')→ participant referenceτίς: interrogative pronoun; τίς πρὸς κύριον; ('Who is for the LORD?') is the elliptical loyalty-test — 'whoever stands with the LORD.'
πρὸςfor / towardpreposition + accusative (allegiance: 'on the side of')→ spatial or relational framingπρός + acc.: here of allegiance, 'for / on the side of'; τίς πρὸς κύριον = 'who is for/with the LORD' (the verb ἐστιν is understood).
κύριονthe LORDAccusativeaccusative object of πρός (the LORD as the object of allegiance)→ object specificationκύριος (acc. κύριον): rendering of the Tetragrammaton יהוה; the loyalty-summons calls the people to declare for the LORD against the apostasy.
ἴτωlet him comePres Act Impv 3 Sg · εἶμιimperative (the summons proper)→ durative present imperative (let him come/go)εἶμι (impv. ἴτω): 'go / come'; the third-person imperative 'let him come to me' invites each loyal Israelite to step forward.
πρόςtopreposition + accusative (direction)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
μεmeAccusativeaccusative object of πρός (to Moses)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (to Moses).
συνῆλθονgathered togetherAor Act Indic 3 Pl · συνέρχομαιmain verb (the Levites' response)→ constative aorist (the gathering)συνέρχομαι (aor. συνῆλθον): 'come together / assemble / rally'; the Levites' decisive rallying to Moses; the verb of corporate gathering answers his summons.
οὖνtherefore / soinferential particle (consequence of the summons)→ discourse linkage or contrastοὖν: 'so / therefore'; draws the consequence — in response to the summons, the Levites assemble.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
αὐτὸνhimAccusativeaccusative object of πρός (to Moses)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (to Moses).
πάντεςallNominativeattributive adjective (modifying οἱ υἱοί)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; πάντες οἱ υἱοὶ Λευι ('all the sons of Levi') stresses the whole tribe's loyalty — the basis of their consecration (v. 29) and priestly vocation.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of συνῆλθον→ participant prominenceυἱός (nom. pl. υἱοί): 'son'; οἱ υἱοὶ Λευι ('the sons of Levi') — the tribe whose loyal response here grounds their later election to priestly service (cf. Deut 33:8–11).
ΛευιLevigenitive of relationship (indeclinable: 'sons of Levi')→ participant identificationΛευι: transliteration of Hebrew לֵוִי; indeclinable; the tribe of Levi, here rallying to Moses — Moses' and Aaron's own tribe, which redeems itself by zeal for the LORD.
27

καὶ λέγει αὐτοῖς τάδε λέγει κύριος ὁ θεὸς Ισραηλ θέσθε ἕκαστος τὴν ἑαυτοῦ ῥομφαίαν ἐπὶ τὸν μηρὸν καὶ διέλθατε καὶ ἀνακάμψατε ἀπὸ πύλης ἐπὶ πύλην διὰ τῆς παρεμβολῆς καὶ ἀποκτείνατε ἕκαστος τὸν ἀδελφὸν αὐτοῦ καὶ ἕκαστος τὸν πλησίον αὐτοῦ καὶ ἕκαστος τὸν ἔγγιστα αὐτοῦ

And he says to them, 'Thus says the LORD, the God of Israel: Each of you put his sword on his thigh, and go through and return from gate to gate through the camp, and each kill his brother and each his neighbor and each his nearest kin.'

The command of judgment (prophetic messenger-formula)καὶ λέγει αὐτοῖς τάδε λέγει κύριος
Moses issues the order of judgment under the prophetic messenger-formula τάδε λέγει κύριος ὁ θεὸς Ισραηλ, giving the bloody command divine sanction. A string of aorist imperatives (θέσθε … διέλθατε … ἀνακάμψατε … ἀποκτείνατε) commands the Levites to traverse the camp gate-to-gate, sparing no kinship tie (brother, neighbor, nearest kin) — the absolute priority of covenant loyalty over blood.
Word-by-word analysis· 44 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, introducing the command)→ historic present (vivid narration)λέγω (pres.): historic present introducing Moses' command to the Levites.
αὐτοῖςto themDativedative indirect object (the Levites)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (the Levites).
τάδεthus / these thingsAccusativedemonstrative (object of λέγει: content of the divine word)→ object specificationὅδε (acc. pl. n. τάδε): 'these things'; the formula τάδε λέγει κύριος ('thus says the LORD') renders כֹּה אָמַר יהוה, the standard prophetic messenger-formula, here giving Moses' command divine authority.
λέγειsaysPres Act Indic 3 Sg · λέγωverb of the messenger-formula (historic present)→ historic present (the timeless authority of the divine word)λέγω (pres.): the present λέγει within the citation-formula presents the divine word as immediately authoritative.
κύριοςLORDNominativesubject of λέγει (divine speaker of the oracle)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker who authorizes the judgment.
theNominativearticle (in apposition: 'the God of Israel')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: 'God'; κύριος ὁ θεὸς Ισραηλ ('the LORD, the God of Israel') is a solemn covenant title, pointedly invoked over the judgment of covenant-breakers.
Ισραηλof Israelgenitive of relationship (indeclinable: 'God of Israel')→ participant identificationΙσραηλ: indeclinable; 'the God of Israel' — the covenant name underlines that the judgment is the LORD's own purging of his people.
θέσθεput / girdAor Mid Impv 2 Pl · τίθημιimperative (first command: arm yourselves)→ ingressive aorist imperative (take up the sword)τίθημι (aor. mid. impv. θέσθε): 'put / place / set (for oneself)'; the middle 'gird on (your own sword)'; θέσθε … τὴν ἑαυτοῦ ῥομφαίαν ἐπὶ τὸν μηρόν = 'each gird his sword on his thigh' — the posture of an armed executioner.
ἕκαστοςeach oneNominativesubject in apposition (distributive: 'each man')→ participant prominenceἕκαστος: 'each / every one'; the distributive subject runs through the verse (ἕκαστος … ἕκαστος … ἕκαστος), individualizing the command of judgment.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑαυτοῦhis ownGenitivereflexive possessive (modifying ῥομφαίαν)→ relational specificationἑαυτοῦ: reflexive 'his own'; each Levite is to take up his own sword.
ῥομφαίανswordAccusativedirect object of θέσθε→ object specificationῥομφαία: 'sword / large broadsword'; renders חֶרֶב; the instrument of the Levites' judicial execution; the same word figures in apocalyptic judgment imagery (cf. Rev 1:16).
ἐπὶonpreposition + accusative (position: 'on the thigh')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (position: 'on the thigh').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μηρὸνthighAccusativeaccusative object of ἐπί (where the sword is girded)→ object specificationμηρός: 'thigh'; renders יָרֵךְ; the sword is girded 'on the thigh,' the ready position for drawing (cf. Ps 44:4 LXX [45:3]).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διέλθατεgo throughAor Act Impv 2 Pl · διέρχομαιimperative (command to traverse the camp)→ ingressive aorist imperative (pass through)διέρχομαι (aor. impv. διέλθατε): 'go through / traverse'; the Levites are to move through the whole camp executing judgment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνακάμψατεreturn / turn backAor Act Impv 2 Pl · ἀνακάμπτωimperative (command to return through the camp)→ ingressive aorist imperative (go back and forth)ἀνακάμπτω (aor. impv. ἀνακάμψατε): 'turn back / return'; the Levites are to sweep back and forth 'from gate to gate,' covering the entire camp.
ἀπὸfrompreposition + genitive (starting point)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (starting point).
πύληςgateGenitivegenitive object of ἀπό (starting point)→ relational specificationπύλη: 'gate'; ἀπὸ πύλης ἐπὶ πύλην ('from gate to gate') marks the comprehensive sweep across the whole camp.
ἐπὶtopreposition + accusative (end point)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (end point).
πύληνgateAccusativeaccusative object of ἐπί (end point)→ object specificationπύλη (acc. πύλην): 'gate'; the end-point of the sweep — 'gate to gate.'
διὰthroughpreposition + genitive (extent through which)→ spatial or relational framingδιὰ: meaning 'through'; here it marks the relation signaled by preposition + genitive (extent through which).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of διά (extent: 'through the camp')→ relational specificationπαρεμβολή: 'camp'; the whole encampment is the field of the judgment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκτείνατεkillAor Act Impv 2 Pl · ἀποκτείνωimperative (the climactic command of judgment)→ ingressive aorist imperative (execute the slaughter)ἀποκτείνω (aor. impv. ἀποκτείνατε): 'kill / slay'; renders הָרַג; the command to execute judgment without regard to kinship — the hardest demand of covenant loyalty.
ἕκαστοςeach oneNominativedistributive subject (with ἀποκτείνατε)→ participant prominenceἕκαστος: 'each'; distributive, governing the three kinship-objects that follow.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφὸνbrotherAccusativedirect object of ἀποκτείνατε→ object specificationἀδελφός: 'brother'; renders אָח; the first kinship-tie that loyalty to the LORD must override — the judgment spares not even one's own brother.
αὐτοῦhisGenitivegenitive of relationship (modifying ἀδελφόν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (modifying ἀδελφόν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἕκαστοςeach oneNominativedistributive subject (second occurrence)→ participant prominenceἕκαστος: 'each'; repeated for the second object.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborAccusativedirect object (substantivized adverb: 'neighbor')→ object specificationπλησίον: 'neighbor' (substantivized adverb 'the one nearby'); renders רֵעַ; the second tie — the companion or fellow-Israelite — likewise not spared.
αὐτοῦhisGenitivegenitive of relationship (modifying πλησίον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (modifying πλησίον).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἕκαστοςeach oneNominativedistributive subject (third occurrence)→ participant prominenceἕκαστος: 'each'; the third repetition completes the triad of kinship-ties.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔγγισταnearest (kin)Accusativedirect object (substantivized superlative adverb: 'nearest one')→ object specificationἔγγιστα: 'nearest / closest' (superlative adverb of ἐγγύς, used substantively 'one's nearest [kin]'); renders קָרוֹב; the third and closest tie — even one's nearest relative is not exempt from the judgment.
αὐτοῦhisGenitivegenitive of relationship (modifying ἔγγιστα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (modifying ἔγγιστα).
28

καὶ ἐποίησαν οἱ υἱοὶ Λευι καθὰ ἐλάλησεν αὐτοῖς Μωυσῆς καὶ ἔπεσαν ἐκ τοῦ λαοῦ ἐν ἐκείνῃ τῇ ἡμέρᾳ εἰς τρισχιλίους ἄνδρας

And the sons of Levi did as Moses spoke to them, and there fell of the people on that day about three thousand men.

Execution of the judgment (command-fulfilment)καὶ ἐποίησαν οἱ υἱοὶ Λευι
The Levites obey exactly (καθὰ ἐλάλησεν … Μωυσῆς, 'as Moses spoke'), the standard command-fulfilment formula. The toll — εἰς τρισχιλίους ἄνδρας ('about three thousand men') — quantifies the judgment; the approximative εἰς ('about / up to') is idiomatic. The number stands in stark contrast to the three thousand converted at Pentecost (Acts 2:41), a contrast much noted in later Christian reading.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανdidAor Act Indic 3 Pl · ποιέωmain verb (the Levites' obedience)→ constative aorist (the completed obedience)ποιέω: 'do'; ἐποίησαν … καθὰ ἐλάλησεν is the command-fulfilment formula — the Levites carried out exactly what Moses commanded.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐποίησαν→ participant prominenceυἱός (nom. pl. υἱοί): 'son'; οἱ υἱοὶ Λευι, the obedient Levites.
ΛευιLevigenitive of relationship (indeclinable)→ participant identificationΛευι: indeclinable; the tribe whose zeal here earns their consecration (v. 29).
καθὰas / just ascomparative conjunction (introducing the standard of obedience)→ discourse linkage or contrastκαθά: 'just as / according as'; renders כַּאֲשֶׁר; introduces the conformity of action to command.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the comparative clause→ constative aorist (Moses' prior command)λαλέω (aor. ἐλάλησεν): 'speak'; refers to Moses' command of v. 27 — the Levites act precisely 'as Moses spoke.'
αὐτοῖςto themDativedative indirect object (the Levites)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (the Levites).
ΜωυσῆςMosesNominativesubject of ἐλάλησεν→ participant prominenceΜωυσῆς: the commander whose word the Levites obey.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπεσανfellAor Act Indic 3 Pl · πίπτωmain verb (the death-toll)→ constative aorist (the fallen)πίπτω (aor. ἔπεσαν): 'fall'; here 'fall (dead)' — the euphemistic idiom for those slain in the judgment.
ἐκof / from amongpreposition + genitive (partitive: 'of the people')→ spatial or relational framingἐκ + gen.: partitive, 'of / from among'; the slain are a portion 'of the people.'
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivepartitive genitive (with ἐκ)→ relational specificationλαός: 'people'; the apostate people, from whom the three thousand fell.
ἐνonpreposition + dative (time)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (time).
ἐκείνῃthatDativedemonstrative (modifying ἡμέρᾳ)→ sphere or referenceἐκεῖνος (dat. fem. ἐκείνῃ): 'that'; ἐν ἐκείνῃ τῇ ἡμέρᾳ ('on that day') fixes the judgment to the single day of the calf-crisis.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when: 'on that day')→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the day of the judgment.
εἰςabout / to the number ofpreposition + accusative (approximation with a number)→ spatial or relational framingεἰς + numeral: idiomatic 'about / up to / to the number of'; εἰς τρισχιλίους ἄνδρας = 'about three thousand men,' the approximative use of εἰς with a numeral.
τρισχιλίουςthree thousandAccusativenumeral (modifying ἄνδρας)→ object specificationτρισχίλιοι: 'three thousand'; renders שְׁלֹשֶׁת אַלְפֵי; the toll of the judgment; later Christian reading often set this against the three thousand saved at Pentecost (Acts 2:41).
ἄνδραςmenAccusativeaccusative (the slain, in apposition to the number)→ object specificationἀνήρ (acc. pl. ἄνδρας): 'man / male'; renders אִישׁ; the three thousand men who fell — the ringleaders or chief participants in the apostasy.
29

καὶ εἶπεν αὐτοῖς Μωυσῆς ἐπληρώσατε τὰς χεῖρας ὑμῶν σήμερον κυρίῳ ἕκαστος ἐν τῷ υἱῷ ἢ τῷ ἀδελφῷ δοθῆναι ἐφ᾿ ὑμᾶς εὐλογίαν

And Moses said to them, 'You have filled your hands today to the LORD, each one against his son or his brother, so that a blessing may be given upon you.'

The consecration of the Levites (priestly ordination idiom)καὶ εἶπεν αὐτοῖς Μωυσῆς
Moses interprets the Levites' zeal as a self-consecration: ἐπληρώσατε τὰς χεῖρας ὑμῶν ('you have filled your hands'), the technical LXX idiom for priestly ordination (cf. 28:41; 29:9). Their costly loyalty — even against son and brother — secures a blessing (εὐλογίαν). The bloody judgment is thus reframed as the foundation of the Levitical priesthood.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Moses' declaration)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces Moses' consecration-declaration over the Levites.
αὐτοῖςto themDativedative indirect object (the Levites)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (the Levites).
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: the subject; he pronounces the meaning of the Levites' act.
ἐπληρώσατεyou have filledAor Act Indic 2 Pl · πληρόωmain verb (the consecration declaration)→ constative aorist (the accomplished self-ordination)πληρόω (aor. ἐπληρώσατε): 'fill / fulfill'; ἐπληρώσατε τὰς χεῖρας ὑμῶν ('you have filled your hands') is the technical LXX idiom for priestly ordination/consecration (rendering מִלֵּא יָד; cf. 28:41; 29:9, 33); the Levites' zeal constitutes their installation into priestly service.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativedirect object of ἐπληρώσατε→ object specificationχείρ (acc. pl. χεῖρας): 'hand'; in the idiom 'fill the hands' = to consecrate/ordain for priestly office; the Levites' hands, filled with the work of judgment, are thereby consecrated.
ὑμῶνyourGenitivegenitive of possession (modifying χεῖρας)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying χεῖρας).
σήμερονtodayadverb of time (when the consecration occurred)→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; locates the consecration on the very day of the judgment.
κυρίῳto the LORDDativedative of advantage/recipient (consecrated to the LORD)→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton יהוה; the Levites filled their hands 'to/for the LORD' — their service is consecrated to him.
ἕκαστοςeach oneNominativedistributive subject (in apposition: 'each one')→ participant prominenceἕκαστος: 'each'; individualizes the costly loyalty — each Levite acted even against his own kin.
ἐνagainst / bypreposition + dative (instrumental/respect: 'in the case of / against')→ spatial or relational framingἐν + dat.: here in the sense 'against / at the cost of' — ἐν τῷ υἱῷ ἢ τῷ ἀδελφῷ ('against his son or his brother'); a Hebraizing use marking the kin against whom the Levite acted.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῷsonDativedative object of ἐν (the kin acted against)→ sphere or referenceυἱός (dat. υἱῷ): 'son'; the Levites spared not even their own sons in the judgment — the cost of their consecration.
ordisjunctive conjunction→ discourse linkage or contrastἤ: 'or'; links the alternative kin-relations (son or brother).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative object of ἐν (coordinate with υἱῷ)→ sphere or referenceἀδελφός (dat. ἀδελφῷ): 'brother'; the second kin-tie not spared — recalling the brother/neighbor/kin triad of v. 27.
δοθῆναιto be givenAor Pass Inf · δίδωμιinfinitive of result/purpose (the blessing that follows)→ aorist passive infinitive (the granting of blessing)δίδωμι (aor. pass. inf. δοθῆναι): 'be given'; the infinitive of purpose/result — the Levites' costly loyalty is 'so that a blessing may be given upon you'; the divine passive implies the LORD as giver.
ἐφ᾿uponpreposition + accusative (direction of the blessing, elided)→ spatial or relational framingἐφ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction of the blessing, elided).
ὑμᾶςyouAccusativeaccusative object of ἐπί (recipients of the blessing)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (recipients of the blessing).
εὐλογίανblessingAccusativesubject of δοθῆναι (the thing given: a blessing)→ object specificationεὐλογία: 'blessing'; renders בְּרָכָה; the reward of the Levites' zeal — their consecration brings divine blessing (cf. the Levitical blessing of Deut 33:8–11).
30

καὶ ἐγένετο μετὰ τὴν αὔριον εἶπεν Μωυσῆς πρὸς τὸν λαόν ὑμεῖς ἡμαρτήκατε ἁμαρτίαν μεγάλην καὶ νῦν ἀναβήσομαι πρὸς τὸν θεόν ἵνα ἐξιλάσωμαι περὶ τῆς ἁμαρτίας ὑμῶν

And it came to pass on the next day that Moses said to the people, 'You have sinned a great sin; and now I will go up to God, that I may make atonement for your sin.'

New scene: Moses resolves to make atonementκαὶ ἐγένετο μετὰ τὴν αὔριον
The temporal formula καὶ ἐγένετο ('and it came to pass,' rendering וַיְהִי) opens the final movement. Moses names the apostasy ἁμαρτίαν μεγάλην ('a great sin,' the refrain of vv. 21, 31) and resolves to ascend to God to make atonement (ἵνα ἐξιλάσωμαι). The cultic verb ἐξιλάσκομαι anticipates the bold offer of v. 32 — Moses as would-be substitute for the people.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (temporal-narrative formula)→ constative aorist (narrative transition)γίνομαι (aor. ἐγένετο): 'become / happen / come to pass'; καὶ ἐγένετο renders the Hebrew narrative formula וַיְהִי, marking a new temporal stage in the story.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
αὔριονnext day / morrowAccusativeaccusative object of μετά (temporal: 'after the next day')→ object specificationαὔριον: 'tomorrow / morrow'; substantivized with the article; μετὰ τὴν αὔριον = 'on the day after,' fixing Moses' atonement-resolve to the day following the judgment.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Moses' address)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces Moses' address to the people.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: the subject; the mediator now turns to secure atonement for the people.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativeaccusative object of πρός (addressee)→ object specificationλαός: 'people'; the addressees of Moses' announcement of intended atonement.
ὑμεῖςyouNominativeemphatic subject pronoun (with ἡμαρτήκατε)→ participant referenceὑμεῖς: emphatic 'you'; Moses pointedly fixes the guilt on the people — 'YOU have sinned a great sin.'
ἡμαρτήκατεyou have sinnedPerf Act Indic 2 Pl · ἁμαρτάνωmain verb (the charge)→ resultative perfect (a standing state of guilt)ἁμαρτάνω (perf. ἡμαρτήκατε): 'sin / miss the mark'; renders חָטָא; the perfect marks the people's guilt as an abiding condition; with the cognate accusative ἁμαρτίαν μεγάλην it intensifies the indictment.
ἁμαρτίανsinAccusativecognate accusative (with ἡμαρτήκατε)→ object specificationἁμαρτία: 'sin'; the cognate accusative (ἁμαρτάνω + ἁμαρτίαν) is a Hebraism intensifying the verb; ἁμαρτίαν μεγάλην, the chapter's refrain (cf. vv. 21, 31).
μεγάληνgreatAccusativeattributive adjective (modifying ἁμαρτίαν)→ object specificationμέγας (acc. fem. μεγάλην): 'great'; ἁμαρτία μεγάλη, the gravity of the calf-apostasy.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowadverb of time (transition to resolve)→ adverbial qualificationνῦν: 'now'; καὶ νῦν ('and now') marks the turn from indictment to Moses' resolve to intercede — echoing the LORD's καὶ νῦν of v. 10.
ἀναβήσομαιI will go upFut Mid Indic 1 Sg · ἀναβαίνωmain verb (Moses' resolve to ascend)→ predictive/volitive future (Moses' intended ascent)ἀναβαίνω (fut. ἀναβήσομαι): 'go up / ascend'; Moses will 'go up' the mountain to God — the upward movement of the mediator, countering the people's downward apostasy.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (the one to whom Moses ascends)→ object specificationθεός (acc. θεόν): 'God'; Moses ascends 'to God' to intercede — the destination of his mediatorial ascent.
ἵναso thatconjunction (purpose, with subjunctive ἐξιλάσωμαι)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose of Moses' ascent — to make atonement.
ἐξιλάσωμαιI may make atonementAor Mid Subj 1 Sg · ἐξιλάσκομαιverb of the ἵνα-clause (purpose)→ aorist subjunctive (the intended act of atonement)ἐξιλάσκομαι (aor. mid. subj. ἐξιλάσωμαι): 'make atonement / propitiate'; the intensive compound of ἱλάσκομαι; renders כִּפֶּר ('atone'); the technical cultic verb for the priestly act of atonement; Moses presumes to atone for the people's sin — preparing his self-offering of v. 32.
περὶfor / concerningpreposition + genitive (the sin atoned for)→ spatial or relational framingπερί + gen.: 'for / concerning'; standard with ἐξιλάσκομαι to indicate the sin atoned for.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinGenitivegenitive object of περί (the sin atoned for)→ relational specificationἁμαρτία: 'sin'; the people's apostasy, the object of the intended atonement.
ὑμῶνyourGenitivegenitive of possession (modifying ἁμαρτίας)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying ἁμαρτίας).
31

ὑπέστρεψεν δὲ Μωυσῆς πρὸς κύριον καὶ εἶπεν δέομαι κύριε ἡμάρτηκεν ὁ λαὸς οὗτος ἁμαρτίαν μεγάλην καὶ ἐποίησαν ἑαυτοῖς θεοὺς χρυσοῦς

So Moses returned to the LORD and said, 'I beseech you, Lord; this people has sinned a great sin, and they have made for themselves gods of gold.'

Moses returns to intercede (the confession)ὑπέστρεψεν δὲ Μωυσῆς πρὸς κύριον
Moses returns to the LORD and frames a candid confession on the people's behalf: δέομαι ('I beseech') opens the prayer; he names the great sin and specifies it — θεοὺς χρυσοῦς ('gods of gold'). The honesty of the confession (no minimizing, unlike Aaron in vv. 22–24) sets up the costly conditional offer of v. 32.
Word-by-word analysis· 20 words
ὑπέστρεψενreturnedAor Act Indic 3 Sg · ὑποστρέφωmain verb (Moses' return to the LORD)→ constative aorist (the return/ascent)ὑποστρέφω (aor. ὑπέστρεψεν): 'turn back / return'; Moses returns to the LORD to carry out the atonement he announced (v. 30); the verb of the mediator going back into the divine presence.
δὲso / andnarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; marks the narrative step from announcement (v. 30) to its execution.
ΜωυσῆςMosesNominativesubject of ὑπέστρεψεν→ participant prominenceΜωυσῆς: the subject; the returning intercessor.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
κύριονthe LORDAccusativeaccusative object of πρός (the LORD)→ object specificationκύριος (acc. κύριον): rendering of the Tetragrammaton יהוה; the one to whom Moses returns to intercede.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the prayer)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces Moses' confession-prayer.
δέομαιI beseechPres Mid Indic 1 Sg · δέομαιmain verb (the opening petition formula)→ durative present (earnest, ongoing supplication)δέομαι: 'beg / beseech / pray'; the same verb as ἐδεήθη (v. 11); δέομαι κύριε ('I beseech you, Lord') is the deferential opening of the prayer, the verb of earnest entreaty.
κύριεO LordVocativevocative of direct address→ direct addressκύριος (voc. κύριε): the vocative addresses the LORD (the Tetragrammaton) directly in supplication.
ἡμάρτηκενhas sinnedPerf Act Indic 3 Sg · ἁμαρτάνωmain verb (the confession)→ resultative perfect (a standing state of guilt)ἁμαρτάνω (perf. ἡμάρτηκεν): 'sin'; the perfect with collective ὁ λαός; Moses honestly confesses the people's abiding guilt — 'this people has sinned a great sin.'
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἡμάρτηκεν→ participant prominenceλαός: 'people'; ὁ λαὸς οὗτος ('this people'), the subject of the confession.
οὗτοςthisNominativedemonstrative (modifying λαός)→ participant referenceοὗτος: 'this'; 'this people,' the apostate community Moses names before the LORD.
ἁμαρτίανsinAccusativecognate accusative (with ἡμάρτηκεν)→ object specificationἁμαρτία: 'sin'; cognate accusative intensifying the verb; ἁμαρτίαν μεγάλην, the recurring refrain (cf. vv. 21, 30).
μεγάληνgreatAccusativeattributive adjective (modifying ἁμαρτίαν)→ object specificationμέγας (acc. fem. μεγάλην): 'great'; the gravity of the apostasy, frankly confessed.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωmain verb (specifying the sin)→ constative aorist (the calf-making)ποιέω: 'make'; ἐποίησαν ἑαυτοῖς θεοὺς χρυσοῦς ('they made themselves gods of gold') specifies the sin as idolatry, echoing v. 8 (ἐποίησαν ἑαυτοῖς μόσχον).
ἑαυτοῖςfor themselvesDativereflexive dative of advantage→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): reflexive 'for themselves'; the people made the idol for their own worship — self-incriminating, as in v. 8.
θεοὺςgodsAccusativedirect object of ἐποίησαν→ object specificationθεός (acc. pl. θεούς): 'gods'; θεοὺς χρυσοῦς ('gods of gold') names the calf as a golden idol — the plural matching the people's acclamation (vv. 4, 8).
χρυσοῦςof gold / goldenAccusativeattributive adjective (modifying θεούς)→ object specificationχρυσοῦς: 'golden / made of gold'; renders זָהָב; θεοὶ χρυσοῖ ('gods of gold') stresses the material baseness of the idol — gold fashioned into a false god (cf. the prohibition of 20:23).
32

καὶ νῦν εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν ἄφες εἰ δὲ μή ἐξάλειψόν με ἐκ τῆς βίβλου σου ἧς ἔγραψας

And now, if you will forgive their sin, forgive it; but if not, blot me out of your book that you have written.

Moses' self-imprecation: 'blot me out of your book' (headline crux)καὶ νῦν εἰ μὲν ἀφεῖς
The climactic offer of substitution: Moses pleads either forgiveness for the people or his own erasure from the LORD's book (ἐξάλειψόν με ἐκ τῆς βίβλου σου). The aposiopesis after the first conditional (εἰ μέν … ἄφες — the apodosis trails off with the bare imperative 'forgive!') is rhetorically intense. This is the chapter's second headline crux, lying behind Paul's wish in Rom 9:3 and the 'book of life' of Phil 4:3 and Rev 3:5; 20:15.
Word-by-word analysis· 20 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowadverb of time (transition to the petition's climax)→ adverbial qualificationνῦν: 'now'; καὶ νῦν marks the decisive turn to the conditional plea — the heart of Moses' intercession.
εἰifconditional conjunction (first protasis, with μέν)→ discourse linkage or contrastεἰ: 'if'; εἰ μέν … εἰ δὲ μή sets up the two-branched conditional ('if on the one hand … but if not …').
μὲνindeed / on the one handcorrelative particle (post-positive, with following δέ)→ discourse linkage or contrastμέν: post-positive correlative, paired with δέ; marks the first horn of the alternative.
ἀφεῖςyou forgivePres Act Indic 2 Sg · ἀφίημιverb of the first conditional protasis→ durative present (the contemplated forgiving)ἀφίημι (2 sg. ἀφεῖς): 'let go / forgive / remit'; renders נָשָׂא ('bear/forgive [sin]'); the verb of forgiveness; the protasis 'if you forgive their sin' poses the first, hoped-for outcome.
αὐτοῖςthemDativedative indirect object (those forgiven)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (those forgiven).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίανsinAccusativedirect object of ἀφεῖς→ object specificationἁμαρτία: 'sin'; the people's sin, the object of the hoped-for forgiveness.
ἄφεςforgiveAor Act Impv 2 Sg · ἀφίημιimperative (the apodosis, bare: 'forgive!')→ ingressive aorist imperative (the urgent plea: forgive!)ἀφίημι (aor. impv. ἄφες): 'forgive!'; the apodosis is a striking aposiopesis — the bare imperative 'forgive (it)!' stands where a full consequence might be expected, conveying the urgency and incompleteness of Moses' breathless plea.
εἰifconditional conjunction (second protasis)→ discourse linkage or contrastεἰ: 'if'; εἰ δὲ μή ('but if not') introduces the alternative — the costly self-offer.
δὲbutadversative particle (correlative with μέν)→ discourse linkage or contrastδέ: post-positive; the adversative answering μέν, marking the second horn.
μήnotnegative (elliptical: 'if not')→ clausal qualification or emphasisμή: 'not'; εἰ δὲ μή ('but if not') is an elliptical conditional — 'but if you will not forgive.'
ἐξάλειψόνblot outAor Act Impv 2 Sg · ἐξαλείφωimperative (the apodosis of the second condition: the self-offer)→ ingressive aorist imperative (the requested erasure)ἐξαλείφω (aor. impv. ἐξάλειψον): 'wipe out / blot out / erase'; renders מָחָה; ἐξάλειψόν με ἐκ τῆς βίβλου σου ('blot me out of your book') is Moses' offer to be erased in the people's place — the headline 'book of life' crux behind Rom 9:3; Phil 4:3; Rev 3:5; 20:15.
μεmeAccusativedirect object of ἐξάλειψον (Moses offers himself)→ participant referenceμε: 'me'; the emphatic self-offer — Moses asks to be blotted out in the people's stead, an act of substitutionary love.
ἐκout ofpreposition + genitive (separation: 'out of the book')→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation: 'out of the book').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
βίβλουbookGenitivegenitive object of ἐκ (separation)→ relational specificationβίβλος (gen. βίβλου): 'book / scroll'; renders סֵפֶר; 'your book' is the divine register of the living/the elect — the seed of the later 'book of life' (ἡ βίβλος τῆς ζωῆς; cf. Ps 68:29 LXX; Dan 12:1; Phil 4:3; Rev 3:5; 20:15).
σουyourGenitivegenitive of possession (modifying βίβλου)→ relational specificationσου: 'your' (the LORD's); the book belongs to the LORD, who alone writes and erases names in it (v. 33).
ἧςwhichGenitiverelative pronoun (genitive by attraction, object of ἔγραψας)→ relational specificationὅς (gen. fem. ἧς): relative pronoun attracted to the case of βίβλου; 'the book which you have written.'
ἔγραψαςyou have writtenAor Act Indic 2 Sg · γράφωverb of relative clause→ constative aorist (the LORD's prior writing of the book)γράφω (2 sg. ἔγραψας): 'write'; the LORD himself has written the book — the same divine writing-motif as the γραφὴ θεοῦ on the tablets (v. 16); the book is the LORD's own register, his to keep or to erase.
33

καὶ εἶπεν κύριος πρὸς Μωυσῆν εἴ τις ἡμάρτηκεν ἐνώπιόν μου ἐξαλείψω αὐτὸν ἐκ τῆς βίβλου μου

And the LORD said to Moses, 'Whoever has sinned against me, him will I blot out of my book.'

The LORD's answer: individual accountabilityκαὶ εἶπεν κύριος πρὸς Μωυσῆν
The LORD declines Moses' substitution and affirms a principle of individual accountability: only the one who has sinned (εἴ τις ἡμάρτηκεν) will be blotted out. The divine ἐξαλείψω directly answers Moses' ἐξάλειψόν με (v. 32), and 'my book' (τῆς βίβλου μου) answers 'your book' — the LORD reserves to himself the prerogative over the register of life.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the divine answer)→ constative aorist (the speech-act)λέγω (aor. εἶπεν): introduces the LORD's reply to Moses' self-offer.
κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker who answers Moses.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (addressee)→ object specificationΜωυσῆς (acc. Μωυσῆν): the addressee of the divine answer.
εἴif / whoeverconditional conjunction (with τις: 'whoever')→ discourse linkage or contrastεἰ: 'if'; εἴ τις ('if anyone / whoever') introduces a conditional-relative construction asserting individual accountability.
τιςanyoneNominativeindefinite pronoun (subject of ἡμάρτηκεν)→ participant referenceτις: indefinite pronoun 'anyone'; εἴ τις ἡμάρτηκεν = 'whoever has sinned' — the LORD individualizes guilt against Moses' corporate self-substitution.
ἡμάρτηκενhas sinnedPerf Act Indic 3 Sg · ἁμαρτάνωverb of the conditional clause→ resultative perfect (a standing state of personal guilt)ἁμαρτάνω (perf. ἡμάρτηκεν): 'sin'; the perfect marks personal, abiding guilt; the principle is one of individual responsibility — each who has sinned bears his own erasure (cf. Ezek 18:4, 20).
ἐνώπιόνbefore / againstpreposition + genitive (in the sight of: 'against me')→ spatial or relational framingἐνώπιον: 'before / in the sight of'; Hebraism rendering לִפְנֵי; 'has sinned before/against me' frames sin as an offense against the LORD himself.
μουmeGenitivegenitive object of ἐνώπιον→ relational specificationμου: 'me / my' (the LORD); the sin is reckoned as committed in the LORD's presence.
ἐξαλείψωI will blot outFut Act Indic 1 Sg · ἐξαλείφωmain verb (the divine prerogative over the book)→ predictive future (the LORD's sovereign act of erasure)ἐξαλείφω (fut. ἐξαλείψω): 'blot out / erase'; directly answers Moses' imperative ἐξάλειψόν με (v. 32) — but the LORD will erase only the actual sinner, retaining sovereign control over the register; renders מָחָה.
αὐτὸνhimAccusativedirect object of ἐξαλείψω (the individual sinner)→ participant referenceαὐτόν: 'him'; the one who has personally sinned — the proper object of erasure, not the innocent Moses.
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
βίβλουbookGenitivegenitive object of ἐκ (separation)→ relational specificationβίβλος (gen. βίβλου): 'book'; τῆς βίβλου μου ('my book') answers Moses' τῆς βίβλου σου (v. 32) — the LORD claims the register as his own, the prerogative of the divine judge over the book of life.
μουmyGenitivegenitive of possession (modifying βίβλου)→ relational specificationμου: 'my' (the LORD's); the book is the LORD's own — he alone determines who is written and who is erased.
34

νυνὶ δὲ βάδιζε κατάβηθι καὶ ὁδήγησον τὸν λαὸν τοῦτον εἰς τὸν τόπον ὃν εἶπά σοι ἰδοὺ ὁ ἄγγελός μου προπορεύεται πρὸ προσώπου σου ᾗ δ᾿ ἂν ἡμέρᾳ ἐπισκέπτωμαι ἐπάξω ἐπ᾿ αὐτοὺς τὴν ἁμαρτίαν αὐτῶν

But now go, descend, and lead this people to the place of which I told you. Behold, my angel goes before your face; but in the day when I visit, I will bring upon them their sin.

Renewed commission with the guiding angel and deferred judgmentνυνὶ δὲ βάδιζε
The LORD re-commissions Moses to lead the people onward, promising his angel as guide (ὁ ἄγγελός μου προπορεύεται — ironically fulfilling the people's demand for gods 'to go before them,' v. 1). Yet judgment is only deferred: ἐν ᾗ ἂν ἡμέρᾳ ἐπισκέπτωμαι ('in the day of my visitation') the LORD will bring their sin upon them — a reckoning held in reserve, enacted in part at v. 35.
Word-by-word analysis· 34 words
νυνὶnowadverb of time (emphatic form, transition to command)→ clausal contributionνυνί: emphatic form of νῦν, 'now'; νυνὶ δέ ('but now') turns from the principle of v. 33 to the renewed practical command to journey on.
δὲbutadversative/transitional particle (post-positive)→ discourse linkage or contrastδέ: post-positive; marks the shift from the LORD's statement of principle to his command.
βάδιζεgoPres Act Impv 2 Sg · βαδίζωimperative (command to set out)→ durative present imperative (get going)βαδίζω (pres. impv. βάδιζε): 'go / proceed'; the same verb as in the LORD's first command (v. 7); here it sends Moses on the onward journey with the people.
κατάβηθιgo downAor Act Impv 2 Sg · καταβαίνωimperative (command to descend)→ ingressive aorist imperative (descend)καταβαίνω (aor. impv. κατάβηθι): 'go down'; Moses is again to descend from the mountain (cf. v. 7) to lead the people.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁδήγησονlead / guideAor Act Impv 2 Sg · ὁδηγέωimperative (command to lead the people)→ ingressive aorist imperative (lead them onward)ὁδηγέω (aor. impv. ὁδήγησον): 'lead / guide along the way'; from ὁδός + ἡγέομαι; renders נָחָה; Moses is to guide the people to the promised place — the human leadership the people sought to replace with the calf.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ὁδήγησον→ object specificationλαός: 'people'; τὸν λαὸν τοῦτον ('this people'), the object of Moses' continued leadership.
τοῦτονthisAccusativedemonstrative (modifying λαόν)→ participant referenceοὗτος (acc. masc. τοῦτον): 'this'; 'this people,' the recurring designation through the confrontation scenes.
εἰςtopreposition + accusative (direction/goal)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction/goal).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of εἰς (goal of the journey)→ object specificationτόπος: 'place'; renders מָקוֹם; 'the place of which I told you' — the promised land, the goal toward which Moses must lead the people.
ὃνwhichAccusativerelative pronoun (object of εἶπα)→ participant referenceὅς (acc. masc. ὅν): relative pronoun; 'which I told you (of).'
εἶπάI toldAor Act Indic 1 Sg · λέγωverb of relative clause→ constative aorist (the prior divine word)λέγω (Hellenistic 1 sg. εἶπα): 'say / tell'; refers to the LORD's prior promise of the land (cf. 33:1; Gen 12:7) — the destination is already appointed.
σοιyouDativedative indirect object (to Moses)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (to Moses).
ἰδοὺbeholdinterjection (presentative: 'behold')→ clausal contributionἰδού: 'behold / look'; frozen aorist imperative of ὁράω used as a presentative particle; renders הִנֵּה; draws attention to the promise of the guiding angel.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελόςangel / messengerNominativesubject of προπορεύεται→ participant prominenceἄγγελος: 'messenger / angel'; renders מַלְאָךְ; ὁ ἄγγελός μου ('my angel') is the LORD's appointed guide for the journey (cf. 23:20–23; 33:2) — ironically providing the very 'one to go before' the people had demanded in fashioning the calf (v. 1).
μουmyGenitivegenitive of possession (modifying ἄγγελος)→ relational specificationμου: 'my' (the LORD's); the angel is the LORD's own representative, mediating the divine presence on the way.
προπορεύεταιgoes beforePres Mid Indic 3 Sg · προπορεύομαιmain verb (the angel's guiding role)→ futuristic/descriptive present (the angel's assured leading)προπορεύομαι: 'go before / lead the way'; the very verb of the people's demand (προπορεύσονται, vv. 1, 23) — what they sought from an idol the LORD grants through his angel; the present expresses the assured, ongoing guidance.
πρὸbeforepreposition + genitive (position: 'before your face')→ spatial or relational framingπρό + gen.: 'before / in front of'; πρὸ προσώπου σου ('before your face') is a Hebraism (לִפְנֵי) for going ahead as guide and protector.
προσώπουfaceGenitivegenitive object of πρό→ relational specificationπρόσωπον (gen. προσώπου): 'face / presence'; renders פָּנִים; πρὸ προσώπου σου ('before your face') = ahead of you, the idiom for the vanguard guide.
σουyourGenitivegenitive of possession (modifying προσώπου)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying προσώπου).
in whichDativerelative pronoun (dative of time, with ἡμέρᾳ: 'in the day in which')→ participant reference or interestὅς (dat. fem. ᾗ): relative pronoun; with ἡμέρᾳ and ἄν it forms a temporal-indefinite clause, 'in whatever day / on the day when.'
δ᾿butadversative particle (post-positive, elided)→ discourse linkage or contrastδέ: post-positive (elided δ᾿); 'but / yet,' marking the qualification — the deferral of judgment, not its cancellation.
ἂνevermodal particle (with subjunctive ἐπισκέπτωμαι, indefinite temporal)→ discourse linkage or contrastἄν: modal particle; with the relative ᾗ ... ἡμέρᾳ and the subjunctive it makes the temporal clause indefinite ('in whatever day I visit').
ἡμέρᾳdayDativedative of time (with ᾗ: 'in the day')→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; 'in the day of my visitation' — the appointed time of reckoning held in reserve.
ἐπισκέπτωμαιI visitPres Mid Subj 1 Sg · ἐπισκέπτομαιverb of the indefinite temporal clause→ present subjunctive (the contingent time of visitation)ἐπισκέπτομαι (pres. subj. ἐπισκέπτωμαι): 'visit / inspect / look upon (for judgment or care)'; renders פָּקַד; here in the judicial sense — 'in the day I make my visitation' (of reckoning); the verb of divine visitation that can mean either gracious care or punitive inspection.
ἐπάξωI will bring uponFut Act Indic 1 Sg · ἐπάγωmain verb of the apodosis (the deferred judgment)→ predictive future (the reckoning held in reserve)ἐπάγω (fut. ἐπάξω): 'bring upon / lead against'; the compound ἐπ- marks imposition (as in 11:1); the LORD will 'bring upon them their sin' at the day of visitation — judgment deferred, not annulled.
ἐπ᾿uponpreposition + accusative (direction, elided)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction, elided).
αὐτοὺςthemAccusativeaccusative object of ἐπί (the people)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (the people).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίανsinAccusativedirect object of ἐπάξω→ object specificationἁμαρτία: 'sin'; here by metonymy the punishment for sin — 'I will bring upon them their sin' = its due consequence, the reckoning held back for the day of visitation.
αὐτῶνtheirGenitivegenitive of possession (modifying ἁμαρτίαν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying ἁμαρτίαν).
35

καὶ ἐπάταξεν κύριος τὸν λαὸν περὶ τῆς ποιήσεως τοῦ μόσχου οὗ ἐποίησεν Ααρων

And the LORD struck the people for the making of the calf, which Aaron made.

Closing judgment: the plague for the calfκαὶ ἐπάταξεν κύριος τὸν λαόν
The chapter closes with a terse notice of the LORD's striking of the people — a plague (cf. the deferred visitation of v. 34) for the calf-apostasy. The final clause squarely names Aaron as its maker (οὗ ἐποίησεν Ααρων), giving the narrator the last word against Aaron's evasion (vv. 22–24) and ending the chapter on the unresolved note of judgment that ch. 33 will take up.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπάταξενstruckAor Act Indic 3 Sg · πατάσσωmain verb (the LORD's striking of the people)→ constative aorist (the plague-stroke)πατάσσω (aor. ἐπάταξεν): 'strike / smite'; renders נָגַף; the verb of a divine plague-stroke (cf. the plagues of Egypt); the LORD strikes the people for the calf — the chapter's closing judgment.
κύριοςLORDNominativesubject of ἐπάταξεν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD himself executes the judgment-stroke.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἐπάταξεν→ object specificationλαός: 'people'; the apostate people, here struck by the LORD.
περὶfor / concerningpreposition + genitive (cause/ground of the striking)→ spatial or relational framingπερί + gen.: 'concerning / on account of'; gives the ground of the plague — the making of the calf.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιήσεωςmakingGenitivegenitive object of περί (the cause)→ relational specificationποίησις: 'making / doing / fabrication'; from ποιέω; the cognate noun echoing the chapter's recurring ποιέω (vv. 1, 4, 8, 20, 31) — the people are struck 'for the making of the calf.'
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μόσχουcalfGenitivegenitive (defining ποιήσεως: 'the making of the calf')→ relational specificationμόσχος (gen. μόσχου): 'calf'; the chapter's signature noun appears for the last time, naming the cause of the judgment.
οὗwhichGenitiverelative pronoun (object of ἐποίησεν, genitive by attraction)→ relational specificationὅς (gen. masc. οὗ): relative pronoun, attracted to the case of μόσχου; 'the calf which Aaron made.'
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist (Aaron's fabrication)ποιέω (aor. ἐποίησεν): 'make'; the narrator's closing word squarely attributes the calf to Aaron (cf. v. 4), refuting his self-exculpating account (vv. 22–24) — Aaron made it, and the people suffer for it.
ΑαρωνAaronsubject of ἐποίησεν (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the chapter's final word names Aaron as the calf's maker — the narrator's verdict closing the golden-calf account on the note of his responsibility.