Greek Text · Translation · Interlinear · Discourse Structure

The Book of Exodus, Chapter 33ΕΞΟΔΟΣ ΛΓ′

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

Exodus 33 is the theological heart of the golden-calf aftermath: a chapter wholly concerned with the divine Presence — whether, and how, YHWH will accompany a 'stiff-necked' people.

Translation & textual notes

The Greek text of Exodus 33 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. Exodus 33 is the theological heart of the golden-calf aftermath: a chapter wholly concerned with the divine Presence — whether, and how, YHWH will accompany a 'stiff-necked' people. It unfolds in four movements: the command to depart with an angel rather than YHWH 'in the midst' (vv. 1–6), the tent of meeting outside the camp and the face-to-face speech (vv. 7–11), Moses' intercessory plea for the Presence (vv. 12–17), and the theophany of glory in the cleft of the rock (vv. 18–23). The LXX renders the land-formula γῆν ῥέουσαν γάλα καὶ μέλι (v. 3, 'a land flowing with milk and honey'), a calque of אֶרֶץ זָבַת חָלָב וּדְבָשׁ. The recurring epithet λαὸς σκληροτράχηλος (vv. 3, 5, 'a stiff-necked people') renders עַם קְשֵׁה־עֹרֶף and supplies the chapter's anthropological problem. At v. 7 the tent Moses pitches is named σκηνὴ μαρτυρίου ('tent of witness/meeting'), the LXX's standard rendering of אֹהֶל מוֹעֵד; the pillar of cloud (ὁ στῦλος τῆς νεφέλης, vv. 9–10) marks the descending Presence. The chapter's most celebrated idiom is at v. 11: κύριος ἐλάλει πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ ('the LORD spoke to Moses face to face'), a Hebraism for פָּנִים אֶל־פָּנִים, immediately qualified by the simile ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον ('as a man speaks to his friend') — the friend-of-God motif (cf. Num 12:8; Isa 41:8; Jas 2:23). Moses' plea climaxes at v. 14 with αὐτὸς προπορεύσομαί σου ('I myself will go before you'), and at v. 17 with the double assurance εὕρηκας χάριν ἐνώπιόν μου καὶ οἶδά σε παρὰ πάντας ('you have found favor before me and I know you above all'). The theophanic finale (vv. 18–23) opens with Moses' δεῖξόν μοι τὴν σεαυτοῦ δόξαν ('show me your glory', v. 18) and answers with the proclamation of the Name and, supremely, v. 19: ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω ('I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion') — quoted verbatim by Paul at Rom 9:15 as the scriptural ground of divine sovereign mercy. The chapter ends with the limit of theophany: no one may see God's face and live (οὐ … ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου καὶ ζήσεται, v. 20); Moses is hidden in the cleft of the rock (ὀπὴ τῆς πέτρας) and sees only τὰ ὀπίσω μου ('my back parts', v. 23).

1

καὶ εἶπεν κύριος πρὸς Μωυσῆν πορεύου ἀνάβηθι ἐντεῦθεν σὺ καὶ ὁ λαός σου οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου εἰς τὴν γῆν ἣν ὤμοσα τῷ Αβρααμ καὶ Ισαακ καὶ Ιακωβ λέγων τῷ σπέρματι ὑμῶν δώσω αὐτήν

And the LORD said to Moses, 'Go, go up from here, you and your people whom you brought out of the land of Egypt, into the land which I swore to Abraham and Isaac and Jacob, saying, "To your seed I will give it."'

New divine speech-act opening the chapter (main narrative)καὶ εἶπεν κύριος πρὸς Μωυσῆν
The standard LXX speech-formula καὶ εἶπεν κύριος πρὸς Μωυσῆν resumes direct YHWH-speech after the golden-calf crisis of ch. 32. The command pairs two imperatives (πορεύου ἀνάβηθι) and roots the journey in the patriarchal land-oath, re-anchoring the narrative in covenant promise even as the question of the Presence (vv. 2–3) remains unresolved.
Word-by-word analysis· 35 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: the aorist εἶπεν introduces direct YHWH-speech; the formula εἶπεν κύριος πρὸς Μωυσῆν recurs at every new divine commission in Exodus and here reopens the dialogue after the apostasy of ch. 32.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject marks this as unmediated YHWH-speech, the very Presence whose accompaniment becomes the chapter's central question.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν); accusative here as the directional object of πρός.
πορεύουgoPres Mid Impv 2 Sg · πορεύομαιmain verb (divine imperative, first of an imperatival pair)→ durative present imperative (set out and proceed)πορεύομαι: 'go / proceed / journey'; renders הָלַךְ; the present imperative πορεύου frames the journey as an ongoing movement, paired asyndetically with the aorist ἀνάβηθι in the idiomatic Hebraic doubling of command verbs ('go, go up').
ἀνάβηθιgo upAor Act Impv 2 Sg · ἀναβαίνωmain verb (second imperative, paired with πορεύου)→ ingressive aorist imperative (begin the ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the 'going up' from Sinai toward the promised land is the technical verb of the conquest-journey; its repetition through the chapter (cf. ἀναγάγῃς v. 15, ἀνάγαγε v. 12) keeps the question of who will lead the ascent in view.
ἐντεῦθενfrom hereadverb of place (source: from Sinai)→ clausal contributionἐντεῦθεν: 'from here / hence'; the deictic adverb marks Sinai as the point of departure; the same adverb recurs at v. 15 where Moses begs not to be led up ἐντεῦθεν without the Presence.
σὺyouNominativesubject in apposition (emphatic, with the imperatives)→ participant referenceσύ: the emphatic nominative pronoun made explicit alongside the imperative; it pairs Moses with ὁ λαός σου as the joint subjects of the ascent.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject (coordinate with σύ)→ participant prominenceλαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); the suffix σου ('your people') is significant — after the calf, YHWH speaks of them as Moses' people (cf. 32:7), and the ownership of the people is contested throughout the chapter.
σουyourGenitivegenitive of possession (modifying λαός)→ relational specificationσου: 'your'; the possessive assigns the people to Moses ('your people'); cf. 32:7 where YHWH says 'your people whom you brought up' — a distancing formula whose reversal Moses seeks in his plea at vv. 13, 16 ('your people').
οὓςwhomAccusativerelative pronoun (object of ἐξήγαγες, antecedent λαός)→ participant referenceὅς: relative pronoun; masculine plural by constructio ad sensum with the collective λαός (a people = many persons).
ἐξήγαγεςyou brought outAor Act Indic 2 Sg · ἐξάγωverb of relative clause (Exodus reference)→ constative aorist (the completed Exodus)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא; the standard verb of the Exodus deliverance, but here with Moses (not YHWH) as grammatical subject ('whom you brought out'), continuing the post-calf attribution of the people to Moses.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
γῆςlandGenitivegenitive object of ἐκ (source: 'out of the land')→ relational specificationγῆ: 'land / earth'; the formula ἐκ γῆς Αἰγύπτου is the fixed LXX expression for the place of bondage from which Israel was delivered.
ΑἰγύπτουEgyptGenitivegenitive of location (with γῆς: 'land of Egypt')→ relational specificationΑἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; the genitive defines the land of departure, set in deliberate contrast to the promised γῆ of the patriarchal oath.
εἰςintopreposition + accusative (goal of the journey)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of the journey).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (goal: the promised land)→ object specificationγῆ: here the promised land, the goal of the ascent; the same noun that named Egypt now names the destination, framing the journey from land of bondage to land of promise.
ἣνwhichAccusativerelative pronoun (object of ὤμοσα, antecedent γῆν)→ participant referenceὅς: relative pronoun, feminine accusative agreeing with γῆν; introduces the patriarchal land-oath.
ὤμοσαI sworeAor Act Indic 1 Sg · ὄμνυμιverb of relative clause (the divine land-oath)→ constative aorist (the foundational oath to the patriarchs)ὄμνυμι: 'swear / take an oath'; renders נִשְׁבַּע; the divine oath to the patriarchs grounds the whole journey in irrevocable promise — the appeal to the sworn covenant becomes Moses' leverage in the calf-aftermath (cf. 32:13).
τῷtoDativearticle (with Αβρααμ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamdative indirect object of ὤμοσα (indeclinable proper noun)→ participant identificationΑβρααμ: transliteration of Hebrew אַבְרָהָם; indeclinable in the LXX, here marked dative by the article τῷ; first of the three patriarchal oath-recipients.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacdative indirect object of ὤμοσα (indeclinable proper noun)→ participant identificationΙσαακ: transliteration of Hebrew יִצְחָק; indeclinable; second of the patriarchal triad.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobdative indirect object of ὤμοσα (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable; the third patriarch completes the standard covenant triad to whom the land was sworn.
λέγωνsayingPres Act Part Nom Sg Masc · λέγωcircumstantial participle (introducing the content of the oath)→ imperfective participle (manner/content of the swearing)λέγω (pres. part.): the participle λέγων is a Hebraism rendering לֵאמֹר ('saying'), the standard LXX device for introducing direct quotation of the oath's content.
τῷto theDativearticle (with σπέρματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματιseed / offspringDativedative indirect object of δώσω (recipient of the land)→ sphere or referenceσπέρμα: 'seed / offspring / descendants'; renders זֶרַע; the collective singular denotes the patriarchal descendants as heirs of the land-promise; cf. Paul's exploitation of the singular σπέρμα at Gal 3:16.
ὑμῶνyourGenitivegenitive of possession (modifying σπέρματι)→ relational specificationὑμῶν: 'your' (plural); the second-person plural addresses the patriarchs collectively as recipients of the promise on behalf of their seed.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb of quoted oath (the land-grant)→ predictive future (the promised land-grant)δίδωμι: 'give'; renders נָתַן; the future δώσω is the verb of the land-grant in the patriarchal promises (cf. Gen 12:7; 13:15; 17:8); the quoted oath grounds the present command in unbreakable prior commitment.
αὐτήνitAccusativedirect object of δώσω (the land)→ participant referenceαὐτός: the feminine accusative αὐτήν refers back to τὴν γῆν, the object of the grant; the pronoun seals the oath-quotation by naming the land as the gift.
2

καὶ συναποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου καὶ ἐκβαλεῖ τὸν Αμορραῖον καὶ Χετταῖον καὶ Φερεζαῖον καὶ Γεργεσαῖον καὶ Ευαῖον καὶ Ιεβουσαῖον

And I will send forth my angel before your face, and he will drive out the Amorite and Hittite and Perizzite and Girgashite and Hivite and Jebusite.

Continuation of divine speech: the promise of angelic escort (subordinate to the command of v. 1)καὶ συναποστελῶ
v. 2 supplies the means of the conquest — an angel sent πρὸ προσώπου σου ('before your face') to dispossess the nations. The crux is precisely that the angel, not YHWH himself, will go (cf. v. 3); the substitution of mediated for unmediated Presence is what Moses will contest in vv. 12–16. The six-nation list is a standard LXX catalogue of the land's prior inhabitants.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συναποστελῶI will send forth withFut Act Indic 1 Sg · συναποστέλλωmain verb (divine first-person promise)→ predictive future (commissioning the angelic escort)συναποστέλλω: 'send together with / send forth as escort'; the compound συν- implies the angel is sent to accompany Israel; the same verb recurs at v. 12 (ὃν συναποστελεῖς μετ᾿ ἐμοῦ) where Moses complains he has not been told who this escort will be — the verbal link binds the chapter's argument together.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελόνangel / messengerAccusativedirect object of συναποστελῶ→ object specificationἄγγελος: 'messenger / angel'; renders מַלְאָךְ; the 'angel' as mediated Presence (cf. 23:20–23; 32:34) is offered in place of YHWH's own going-in-the-midst; the theological tension between angelic escort and personal Presence drives the chapter.
μουmyGenitivegenitive of possession (modifying ἄγγελον)→ relational specificationμου: 'my'; the angel belongs to YHWH ('my angel'), an extension of his agency, yet distinct from his own immediate Presence — the very distinction Moses finds insufficient.
πρὸbeforepreposition + genitive (position: in front of)→ spatial or relational framingπρό: 'before / in front of'; the phrase πρὸ προσώπου σου is a Hebraism (לְפָנֶיךָ) for 'ahead of you,' the position of the one who leads the way into the land.
προσώπουfaceGenitivegenitive object of πρό (idiomatic: 'before your face')→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; the noun is a leitwort of the chapter — the angel goes 'before your face' (v. 2), YHWH speaks 'face to face' (v. 11), and no one may see God's 'face' and live (vv. 20, 23).
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).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβαλεῖhe will drive outFut Act Indic 3 Sg · ἐκβάλλωmain verb (the angel as subject: dispossession of nations)→ predictive future (the conquest-expulsion)ἐκβάλλω: 'throw out / drive out / expel'; renders גָּרַשׁ; the standard verb for the divine dispossession of Canaan's nations (cf. 23:28–31; 34:11); the subject is the angel, executing YHWH's conquest on Israel's behalf.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραῖονAmoriteAccusativedirect object of ἐκβαλεῖ (first of the nation-list)→ object specificationΑμορραῖος: 'Amorite'; gentilic rendering אֱמֹרִי; the collective singular (with article) denotes the people as a whole; first member of the standard pre-conquest nation-catalogue.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταῖονHittiteAccusativedirect object of ἐκβαλεῖ (second of the nation-list)→ object specificationΧετταῖος: 'Hittite'; renders חִתִּי; collective singular for the people group.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦερεζαῖονPerizziteAccusativedirect object of ἐκβαλεῖ (third of the nation-list)→ object specificationΦερεζαῖος: 'Perizzite'; renders פְּרִזִּי; collective singular for the people group.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓεργεσαῖονGirgashiteAccusativedirect object of ἐκβαλεῖ (fourth of the nation-list)→ object specificationΓεργεσαῖος: 'Girgashite'; renders גִּרְגָּשִׁי; collective singular; this nation is sometimes absent from the parallel lists, here included to make the canonical six.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕυαῖονHiviteAccusativedirect object of ἐκβαλεῖ (fifth of the nation-list)→ object specificationΕυαῖος: 'Hivite'; renders חִוִּי; collective singular for the people group.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙεβουσαῖονJebusiteAccusativedirect object of ἐκβαλεῖ (sixth and last of the nation-list)→ object specificationΙεβουσαῖος: 'Jebusite'; renders יְבוּסִי; collective singular; the Jebusites occupied Jerusalem until David's capture (2 Sam 5:6–9), the last of the standard catalogue.
3

καὶ εἰσάξω σε εἰς γῆν ῥέουσαν γάλα καὶ μέλι οὐ γὰρ μὴ συναναβῶ μετὰ σοῦ διὰ τὸ λαὸν σκληροτράχηλόν σε εἶναι ἵνα μὴ ἐξαναλώσω σε ἐν τῇ ὁδῷ

And I will bring you into a land flowing with milk and honey; for I will not go up with you, because you are a stiff-necked people, lest I consume you on the way.

Promise + decisive qualification: the land granted, but the Presence withheldκαὶ εἰσάξω … οὐ γὰρ μὴ συναναβῶ
The verse holds promise and threat in tension: εἰσάξω σε ('I will bring you in') affirms the land-goal, but γάρ introduces the devastating qualification — οὐ … μὴ συναναβῶ μετὰ σοῦ ('I will certainly not go up with you'). The emphatic double negation, the causal διά-clause naming the people σκληροτράχηλος ('stiff-necked'), and the ἵνα-clause of self-restraint (lest the Presence consume them) together state the chapter's problem: how can a holy Presence dwell among an unholy people without destroying them?
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσάξωI will bring inFut Act Indic 1 Sg · εἰσάγωmain verb (divine promise of entry into the land)→ predictive future (the land-entry)εἰσάγω: 'bring in / lead into'; renders הֵבִיא; the verb of bringing Israel into the promised land (cf. 6:8; 23:23); the first-person 'I will bring you in' affirms YHWH's commitment to the goal even as the next clause withholds his accompanying Presence.
σεyouAccusativedirect object of εἰσάξω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἰσάξω.
εἰςintopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal).
γῆνlandAccusativeaccusative object of εἰς (the promised land)→ object specificationγῆ: 'land'; here qualified by the celebrated milk-and-honey formula; the indefinite (anarthrous) γῆν is described by the participial phrase that follows.
ῥέουσανflowingPres Act Part Acc Sg Fem · ῥέωattributive participle (modifying γῆν)→ imperfective participle (continuous abundance)ῥέω: 'flow / run'; renders זוּב; the participle ῥέουσαν γάλα καὶ μέλι ('flowing with milk and honey') is the LXX's standard calque of אֶרֶץ זָבַת חָלָב וּדְבָשׁ, the proverbial formula of the land's fertility (cf. 3:8, 17; 13:5).
γάλαmilkAccusativeaccusative of content (with ῥέουσαν: 'flowing with milk')→ object specificationγάλα: 'milk'; renders חָלָב; the accusative of the thing flowing; milk and honey together connote pastoral and agricultural abundance — the antithesis of Egypt's bondage and Sinai's wilderness.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μέλιhoneyAccusativeaccusative of content (coordinate with γάλα)→ object specificationμέλι: 'honey'; renders דְּבַשׁ; the second element of the proverbial pair; together milk and honey form a merism for the land's total fruitfulness.
οὐnotnegative particle (first element of emphatic double negation οὐ … μή)→ discourse linkage or contrastοὐ: the indicative negative; combined with μή and the aorist subjunctive συναναβῶ it forms the emphatic negation of denial (οὐ μή), the strongest Greek 'certainly not.'
γὰρforcausal conjunction (introducing the qualification)→ discourse linkage or contrastγάρ: 'for / because'; post-positive causal particle; it introduces the devastating reason that qualifies the promise — the Presence will not accompany them.
μὴnotnegative particle (second element of οὐ … μή)→ discourse linkage or contrastμή: the subjunctive negative; together with οὐ governs συναναβῶ, expressing emphatic divine refusal to go up in the midst of the people.
συναναβῶI go up withAor Act Subj 1 Sg · συναναβαίνωsubjunctive in emphatic negation (οὐ μή + aor. subj.)→ emphatic future denial (I will certainly not go up with you)συναναβαίνω: 'go up together with'; the double compound (συν- + ἀνα- + βαίνω) intensifies the accompaniment-sense; the οὐ μή construction with this verb is the pivot of the chapter — YHWH refuses to ascend 'in the midst' of the people, prompting Moses' whole intercession (vv. 12–16) for the reversal granted at v. 14.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + gen.: 'with / in company with'; the phrase μετὰ σοῦ ('with you') names the very accompaniment denied; cf. its restoration at v. 16 (συμπορευομένου σου μεθ᾿ ἡμῶν).
σοῦyouGenitivegenitive object of μετά→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά.
διὰbecause ofpreposition + accusative (causal, with articular infinitive)→ spatial or relational framingδιά + acc.: 'on account of / because'; here governing the articular-infinitive construction διὰ τὸ … εἶναι ('because you are'), the standard Greek causal idiom.
τὸtheAccusativearticle (substantivizing the infinitive εἶναι)→ noun-phrase markingτό: the neuter article turns the infinitive εἶναι into a verbal noun governed by διά; the accusative σε is its subject.
λαὸνa peopleAccusativepredicate accusative (with εἶναι: 'that you are a people')→ object specificationλαός: 'people'; here predicate to the infinitive, characterizing Israel; the chapter's anthropological verdict — they are a 'people,' but a stiff-necked one.
σκληροτράχηλόνstiff-neckedAccusativeattributive adjective (modifying λαόν)→ object specificationσκληροτράχηλος: 'stiff-necked / stubborn' (σκληρός 'hard' + τράχηλος 'neck'); renders קְשֵׁה־עֹרֶף, a metaphor from an ox refusing the yoke; the diagnostic epithet of the post-calf people (cf. 32:9; 33:5; 34:9; Deut 9:6), it is the reason the holy Presence cannot safely dwell in their midst.
σεyouAccusativeaccusative subject of the infinitive εἶναι→ participant referenceσε: the accusative subject of the articular infinitive ('that you are'); the second-person address personalizes the verdict against the whole people as 'you.'
εἶναιto bePres Act Inf · εἰμίarticular infinitive (causal: 'because you are')→ stative infinitive (predicating a settled condition)εἰμί (pres. inf.): the copula in the causal articular-infinitive construction διὰ τὸ … εἶναι; states the people's stiff-necked condition as the ground of YHWH's refusal.
ἵναlest / so thatpurpose/negative-result conjunction (with μή)→ discourse linkage or contrastἵνα: 'so that'; with the negative μή it introduces a clause of feared result ('lest'); the divine self-restraint is framed as protective — staying out of the midst spares the people from being consumed.
μὴnotnegative particle (with ἵνα: negative purpose)→ discourse linkage or contrastμή: negates the purpose-clause verb ἐξαναλώσω.
ἐξαναλώσωI consume / destroy utterlyAor Act Subj 1 Sg · ἐξαναλίσκωsubjunctive of negative purpose (ἵνα μή)→ ingressive aorist subjunctive (the feared act of consuming)ἐξαναλίσκω: 'consume utterly / use up / destroy'; renders כִּלָּה; the double compound intensifies 'consume to the end'; the same verb threatens at v. 5 (καὶ ἐξαναλώσω ὑμᾶς), making clear that the unmediated Presence among a stiff-necked people would be lethal — the holiness that blesses can also annihilate.
σεyouAccusativedirect object of ἐξαναλώσω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαναλώσω.
ἐνon / inpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'on'; 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.
ὁδῷway / roadDativedative of place (locative: 'on the way')→ sphere or referenceὁδός: 'way / road / journey'; renders דֶּרֶךְ; 'on the way' situates the danger in the very journey toward the land — the conquest-march would become a death-march if the consuming Presence travelled in the midst.
4

καὶ ἀκούσας ὁ λαὸς τὸ ῥῆμα τὸ πονηρὸν τοῦτο κατεπένθησαν ἐν πενθικοῖς

And when the people heard this grievous word, they mourned in mourning-garments.

Narrative response: the people's grief at the withheld Presenceκαὶ ἀκούσας ὁ λαὸς
The people's reaction is reported with a circumstantial aorist participle (ἀκούσας) and a main verb of grief (κατεπένθησαν). The 'grievous word' (τὸ ῥῆμα τὸ πονηρόν) is the announcement that YHWH will not go up in their midst — not the command to journey but the withdrawal of Presence; their mourning shows they grasp that the land without the Presence is no gift at all.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀκούσαςhaving heardAor Act Part Nom Sg Masc · ἀκούωcircumstantial participle (temporal: 'when ... heard')→ antecedent aorist participle (action prior to the main verb)ἀκούω: 'hear / listen'; renders שָׁמַע; the aorist participle is temporal-causal, setting the hearing of the bad news as the trigger for the mourning; the participle is singular (agreeing with collective ὁ λαός) while the main verb is plural by sense.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject (of both participle and main verb)→ participant prominenceλαός: 'people'; the collective subject takes a singular participle (ἀκούσας) but a plural finite verb (κατεπένθησαν) — a constructio ad sensum common in the LXX.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / sayingAccusativedirect object of ἀκούσας→ object specificationῥῆμα: 'word / saying / matter'; renders דָּבָר; here the divine announcement of v. 3 that the Presence will not accompany them; ῥῆμα can mean both 'word' and 'thing/event,' here the spoken decree experienced as a calamity.
τὸtheAccusativearticle (attributive, with πονηρόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πονηρὸνgrievous / evilAccusativeattributive adjective (modifying ῥῆμα, second-attributive position)→ object specificationπονηρός: 'evil / bad / grievous'; renders רַע; here not morally evil but calamitous — the word is 'grievous' because it announces the loss of the Presence; the second-attributive construction (τὸ ῥῆμα τὸ πονηρόν) is a Hebraizing rendering of the Hebrew noun-adjective sequence.
τοῦτοthisAccusativedemonstrative adjective (modifying ῥῆμα)→ participant referenceοὗτος: 'this'; the demonstrative points back specifically to the announcement of v. 3; 'this grievous word' identifies the cause of mourning precisely.
κατεπένθησανthey mournedAor Act Indic 3 Pl · καταπενθέωmain verb (the people's act of grief)→ ingressive aorist (they fell into mourning)καταπενθέω: 'mourn deeply / lament'; the κατα- compound intensifies πενθέω, 'mourn'; renders אָבַל (Hithpael); the plural verb with the collective ὁ λαός; the deep grief is the appropriate response to the threatened absence of God.
ἐνinpreposition + dative (manner/attire)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/attire).
πενθικοῖςmourning-garmentsDativedative of manner/attire (substantivized adjective: 'in mourning-clothes')→ sphere or referenceπενθικός: 'of mourning / mournful'; the neuter plural substantive πενθικά = 'mourning-garments'; the LXX adds the concrete detail of mourning-attire (paralleling the stripping of ornaments in vv. 5–6), giving the abstract grief a visible, ritual form.
5

καὶ εἶπεν κύριος τοῖς υἱοῖς Ισραηλ ὑμεῖς λαὸς σκληροτράχηλος ὁρᾶτε μὴ πληγὴν ἄλλην ἐπάξω ἐγὼ ἐφ᾿ ὑμᾶς καὶ ἐξαναλώσω ὑμᾶς νῦν οὖν ἀφέλεσθε τὰς στολὰς τῶν δοξῶν ὑμῶν καὶ τὸν κόσμον καὶ δείξω σοι ἃ ποιήσω σοι

And the LORD said to the sons of Israel, 'You are a stiff-necked people; see that I bring not another plague upon you and consume you. Now then, take off the robes of your glories and your ornament, and I will show you what I will do to you.'

Renewed divine speech: warning and command to strip the ornamentsκαὶ εἶπεν κύριος τοῖς υἱοῖς Ισραηλ
YHWH addresses the people directly (τοῖς υἱοῖς Ισραηλ) and repeats the verdict ὑμεῖς λαὸς σκληροτράχηλος. The ὁρᾶτε μή construction ('see that I do not …') is an admonitory warning of further plague, conditioned on their conduct. The command to remove ornaments (ἀφέλεσθε … τὸν κόσμον) is enacted in v. 6 — a ritual of penitence and self-humbling that replaces the festive adornment of the calf-celebration.
Word-by-word analysis· 37 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: the aorist εἶπεν introduces a fresh divine address, this time directed to the people as a whole rather than to Moses alone.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the LXX rendering of the Tetragrammaton יהוה; the divine speaker addresses Israel directly with the verdict of stiff-neckedness and the command to penitential self-divestment.
τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object (addressees of the speech)→ sphere or referenceυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the people as a whole, rendering בְּנֵי יִשְׂרָאֵל; the dative marks them as the addressees of this direct warning.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here functioning as a genitive defining υἱοῖς ('sons of Israel'), the covenant people.
ὑμεῖςyouNominativesubject (emphatic 2nd person plural pronoun)→ participant referenceὑμεῖς: the emphatic 'you (plural)'; fronted for emphasis in the verdict ὑμεῖς λαὸς σκληροτράχηλος ('you are a stiff-necked people'), a nominal clause without copula in Hebraizing style.
λαὸςa peopleNominativepredicate nominative (verbless clause: 'you are a people')→ participant prominenceλαός: 'people'; predicate of the verbless clause; the verdict echoes 32:9 and v. 3, reaffirming the diagnosis that grounds the withholding of the Presence.
σκληροτράχηλοςstiff-neckedNominativeattributive adjective (modifying λαός)→ participant prominenceσκληροτράχηλος: 'stiff-necked / stubborn'; renders קְשֵׁה־עֹרֶף; the recurrence of the epithet (cf. v. 3) hammers home the people's incorrigibility as the standing obstacle to the indwelling Presence.
ὁρᾶτεsee / take heedPres Act Impv 2 Pl · ὁράωmain verb (admonitory imperative, with μή-clause)→ durative present imperative (a standing watchfulness)ὁράω: 'see / look / take heed'; the imperative ὁρᾶτε with μή introduces an admonition of caution; the construction ὁρᾶτε μή … ἐπάξω carries the sense 'beware lest I bring,' a veiled threat conditioned on continued rebellion.
μὴlestnegative particle (introducing object of apprehension)→ discourse linkage or contrastμή: here introduces a clause of apprehension after ὁρᾶτε ('see that … not / beware lest'); the feared outcome is a further consuming plague.
πληγὴνplague / blowAccusativedirect object of ἐπάξω→ object specificationπληγή: 'blow / plague / stroke'; renders נֶגַע / מַגֵּפָה; the same noun used of the Egyptian plagues (cf. 11:1) now hangs as a threat over Israel itself — divine judgment can turn against the covenant people.
ἄλληνanotherAccusativeattributive adjective (modifying πληγήν)→ object specificationἄλλος: 'another / other'; 'another plague' implies the calf-plague of 32:35 was a first; the warning is that further rebellion would invite a second, this one consuming.
ἐπάξωI bring uponFut Act Indic 1 Sg · ἐπάγωverb of apprehension clause (the feared plague)→ predictive future (contingent threat of judgment)ἐπάγω: 'bring upon / lead against'; the compound ἐπ- marks hostile imposition; renders הֵבִיא (in judgment-contexts); the future after ὁρᾶτε μή expresses the conditional threat — should they persist, the consuming Presence will fall as plague.
ἐγὼINominativesubject (emphatic first-person pronoun: YHWH himself)→ participant referenceἐγώ: the emphatic pronoun stresses that it is YHWH himself who would bring the plague — the same Presence whose nearness blesses can, against a stiff-necked people, consume.
ἐφ᾿uponpreposition + accusative (hostile direction, elided before vowel)→ spatial or relational framingἐπί + acc.: 'upon / against'; the hostile sense ('bring a plague upon you') parallels the plague-formulae against Egypt, now redirected at Israel.
ὑμᾶςyouAccusativeaccusative object of ἐφ᾿ (2nd person plural)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐφ᾿ (2nd person plural).
καὶandcoordinate conjunction (linking the two feared outcomes)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαναλώσωI consume / destroy utterlyFut Act Indic 1 Sg · ἐξαναλίσκωverb of apprehension clause (the consuming result)→ predictive future (the feared annihilation)ἐξαναλίσκω: 'consume utterly / destroy'; renders כִּלָּה; the verbal echo of v. 3 (ἵνα μὴ ἐξαναλώσω σε) confirms that the danger of the consuming Presence is real and could be actualized as plague — the very reason YHWH withdraws from the midst.
ὑμᾶςyouAccusativedirect object of ἐξαναλώσω→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαναλώσω.
νῦνnowtemporal adverb (with οὖν: transition to command)→ adverbial qualificationνῦν: 'now'; the phrase νῦν οὖν ('now therefore') is a standard LXX hortatory transition from declaration to command, here moving from verdict to the order to strip the ornaments.
οὖνthereforeinferential particle (drawing the command from the verdict)→ discourse linkage or contrastοὖν: 'therefore / then'; draws the practical consequence: in view of their stiff-neckedness, they must humble themselves by removing their ornaments.
ἀφέλεσθεtake off / removeAor Mid Impv 2 Pl · ἀφαιρέωmain verb (command to the people)→ ingressive aorist middle imperative (strip off — for yourselves)ἀφαιρέω: 'take away / remove'; the middle ἀφέλεσθε ('take off from yourselves') denotes the people's own act of self-divestment; renders הוֹרֵד; the stripping of festive ornament is a ritual gesture of penitence and mourning, undoing the adornment associated with the calf-feast.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
στολὰςrobesAccusativedirect object of ἀφέλεσθε→ object specificationστολή: 'robe / festal garment'; renders שִׂמְלָה / בֶּגֶד; στολή connotes an honorific or festive garment; 'the robes of your glories' are the splendid attire of celebration, now to be laid aside.
τῶνof theGenitivearticle (with δοξῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
δοξῶνgloriesGenitivegenitive of quality (defining στολάς: 'robes of glories')→ relational specificationδόξα: 'glory / splendor'; the plural δόξαι here = 'splendors / glorious adornments'; the Hebraizing genitive στολὰς τῶν δοξῶν ('robes of glories') means 'glorious robes' — a poignant irony as the noun δόξα will reappear as the divine glory Moses begs to see (vv. 18–22).
ὑμῶνyourGenitivegenitive of possession (modifying δοξῶν)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying δοξῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κόσμονornament / adornmentAccusativedirect object of ἀφέλεσθε (coordinate with στολάς)→ object specificationκόσμος: here 'ornament / adornment' (the older sense, from κοσμέω 'arrange / adorn'), not 'world'; renders עֲדִי ('ornaments'); the jewelry and finery, possibly the same gold that furnished the calf (cf. 32:2–3), now stripped off as a sign of repentance (cf. v. 6).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δείξωI will showFut Act Indic 1 Sg · δείκνυμιmain verb (divine promise of disclosure)→ predictive future (the LORD's coming decision)δείκνυμι: 'show / reveal / make known'; renders יָדַע (Hiphil) / רָאָה (Hiphil); the same verb Moses will use in his climactic request δεῖξόν μοι τὴν σεαυτοῦ δόξαν (v. 18) — here YHWH promises to show 'what I will do,' there Moses asks to be shown the divine glory itself.
σοιto youDativedative indirect object of δείξω (collective 'you')→ participant reference or interestσοι: 'to you' (singular); the shift from plural (ὑμᾶς) to singular (σοι) addresses the people as a corporate unity; some witnesses smooth the number, but the singular here treats Israel as one body.
ἃwhat thingsAccusativerelative pronoun (object of ποιήσω, antecedent unexpressed)→ participant referenceὅς: relative pronoun, neuter plural 'the things which'; the headless relative ἃ ποιήσω σοι ('what I will do to you') keeps the divine resolution deliberately open — its content unfolds in the dialogue of vv. 12–17.
ποιήσωI will doFut Act Indic 1 Sg · ποιέωverb of relative clause (content of the disclosure)→ predictive future (the divine action to be revealed)ποιέω: 'do / make'; renders עָשָׂה; the same verb recurs at v. 17 (τοῦτον … τὸν λόγον … ποιήσω) where YHWH grants Moses' plea — 'what I will do to you' is finally resolved as the granting of the Presence.
σοιto youDativedative indirect object of ποιήσω→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ποιήσω.
6

καὶ περιείλαντο οἱ υἱοὶ Ισραηλ τὸν κόσμον αὐτῶν καὶ τὴν περιστολὴν ἀπὸ τοῦ ὄρους τοῦ Χωρηβ

And the sons of Israel stripped off their ornament and their array from Mount Horeb.

Narrative execution of the command of v. 5 (obedient response)καὶ περιείλαντο οἱ υἱοὶ Ισραηλ
The people carry out the divine order: they strip off ornament and array. The locative ἀπὸ τοῦ ὄρους τοῦ Χωρηβ ('from Mount Horeb') marks the place of the divestment — Sinai/Horeb, the mountain of covenant and apostasy alike — sealing the penitential act at the very site of the calf.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιείλαντοthey stripped offAor Mid Indic 3 Pl · περιαιρέωmain verb (the people's obedient act)→ constative aorist middle (completed self-divestment)περιαιρέω: 'take off / strip away (all round)'; the middle περιείλαντο ('stripped off from themselves') denotes complete removal; renders הִתְנַצֵּל; the perfective act of stripping fulfils the command ἀφέλεσθε of v. 5 and enacts corporate penitence at Horeb.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (οἱ υἱοὶ Ισραηλ: the people as a whole)→ participant prominenceυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') names the whole people as the obedient agents of the divestment.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; defines υἱοί as the covenant people.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κόσμονornamentAccusativedirect object of περιείλαντο→ object specificationκόσμος: 'ornament / adornment'; renders עֲדִי; the same noun as in v. 5, here the object actually removed — the act of obedience matches the command word for word.
αὐτῶνtheirGenitivegenitive of possession (modifying κόσμον)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying κόσμον).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
περιστολὴνarray / outer adornmentAccusativedirect object of περιείλαντο (coordinate with κόσμον)→ object specificationπεριστολή: 'covering / array / outer adornment' (from περιστέλλω 'wrap around'); a rare LXX noun; here paired with κόσμος to denote the full festive 'getup' that is stripped away — the cognate play with περιείλαντο underscores the complete removal of all that was 'put around' them.
ἀπὸfrompreposition + genitive (locative source)→ spatial or relational framingἀπό: 'from'; here locative ('from Mount Horeb'), marking the place at which the people divested themselves — possibly with the nuance 'from the time/place of Horeb onward.'
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive object of ἀπό (place: 'from the mountain')→ relational specificationὄρος: 'mountain'; renders הַר; the mountain of Sinai/Horeb is the site of covenant-giving, calf-apostasy, and now penitential divestment — the geography concentrates the whole drama in one place.
τοῦofGenitivearticle (with Χωρηβ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧωρηβHorebgenitive in apposition (indeclinable place-name: 'the mountain of Horeb')→ participant identificationΧωρηβ: transliteration of Hebrew חֹרֵב; indeclinable; Horeb is the alternate name for Sinai, especially in Deuteronomic tradition; 'Mount Horeb' identifies the covenant mountain as the precise location of the people's self-humbling.
7

καὶ λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ ἔπηξεν ἔξω τῆς παρεμβολῆς μακρὰν ἀπὸ τῆς παρεμβολῆς καὶ ἐκλήθη σκηνὴ μαρτυρίου καὶ ἐγένετο πᾶς ὁ ζητῶν κύριον ἐξεπορεύετο εἰς τὴν σκηνὴν ἔξω τῆς παρεμβολῆς

And Moses, taking his tent, pitched it outside the camp, far off from the camp; and it was called the tent of witness. And it came to pass that everyone who sought the LORD would go out to the tent outside the camp.

New scene: the tent of meeting outside the camp (narrative shift to a customary practice)καὶ λαβὼν Μωυσῆς
The narrative shifts to Moses' establishment of a tent of meeting outside the camp. The repeated ἔξω τῆς παρεμβολῆς ('outside the camp', twice) and μακρὰν ἀπὸ τῆς παρεμβολῆς ('far off') stress separation — the meeting-place with God is now apart from the defiled camp. The imperfect ἐξεπορεύετο with πᾶς ὁ ζητῶν establishes a customary practice: any seeker of YHWH could go out to the tent.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβὼνtakingAor Act Part Nom Sg Masc · λαμβάνωcircumstantial participle (attendant circumstance of ἔπηξεν)→ antecedent aorist participle (action prior to the main verb)λαμβάνω: 'take / receive'; renders לָקַח; the aorist participle λαβών ('taking / having taken') is the standard LXX coordinate-action construction (Hebraizing wayyiqtol chain), describing the preparatory act before the pitching of the tent.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: the subject of both participle and main verb; Moses acts on his own initiative to establish the meeting-tent outside the camp.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativedirect object of λαβών→ object specificationσκηνή: 'tent / tabernacle'; renders אֹהֶל; here Moses' own tent, which becomes the provisional tent of meeting (distinct from the great Tabernacle, not yet built, of chs. 35–40).
αὐτοῦhisGenitivegenitive of possession (modifying σκηνήν)→ relational specificationαὐτοῦ: 'his'; emphasizes that this is Moses' personal tent appropriated for the divine meeting — a provisional arrangement during the crisis of the Presence.
ἔπηξενhe pitchedAor Act Indic 3 Sg · πήγνυμιmain verb (the pitching of the tent)→ constative aorist (the completed act of pitching)πήγνυμι: 'fix / fasten / pitch (a tent)'; renders נָטָה; the aorist marks the decisive establishment of the meeting-tent; the same root underlies the Tabernacle's σκηνοπηγία ('tent-pitching').
ἔξωoutsideimproper preposition + genitive (place: 'outside')→ spatial or relational framingἔξω: 'outside / out of'; with the genitive τῆς παρεμβολῆς it locates the tent outside the camp — the crucial detail that the meeting-place with the holy God is now removed from the defiled community.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω (place)→ relational specificationπαρεμβολή: 'camp / encampment'; renders מַחֲנֶה; the military-style term for Israel's wilderness camp; its triple repetition in this verse stresses the spatial gulf now placed between the people and the locus of revelation.
μακρὰνfaradverb of place (distance: 'far off')→ clausal contributionμακράν: 'far / at a distance'; adverbial accusative of μακρός; reinforces ἔξω — the tent is not merely outside but 'far off' from the camp, dramatizing the estrangement caused by the calf.
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.
παρεμβολῆςcampGenitivegenitive object of ἀπό (separation)→ relational specificationπαρεμβολῆς: meaning 'camp'; it serves as genitive object of ἀπό (separation).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλήθηit was calledAor Pass Indic 3 Sg · καλέωmain verb (naming of the tent)→ constative aorist passive (the naming-event)καλέω (aor. pass.): 'be called / named'; renders קָרָא (Niphal); the passive ἐκλήθη formally bestows the title σκηνὴ μαρτυρίου on the tent, marking its identity as the place of YHWH's self-witness.
σκηνὴtentNominativepredicate nominative (the name given)→ participant prominenceσκηνή: 'tent'; in the title σκηνὴ μαρτυρίου ('tent of witness') the noun designates the meeting-place; the LXX consistently renders אֹהֶל מוֹעֵד ('tent of meeting') as σκηνὴ (τοῦ) μαρτυρίου, interpreting 'meeting' (מוֹעֵד) via 'witness/testimony.'
μαρτυρίουof witnessGenitivegenitive of quality/relationship (defining σκηνή)→ relational specificationμαρτύριον: 'witness / testimony'; renders מוֹעֵד ('appointed meeting') here, and elsewhere עֵדוּת ('testimony'); the LXX's σκηνὴ μαρτυρίου frames the tent as the locus where God bears witness and meets his people — the standard Greek designation throughout the Pentateuch.
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 (impersonal narrative formula)→ constative aorist (introducing customary practice)γίνομαι: 'become / happen'; the formula καὶ ἐγένετο ('and it came to pass') renders וַיְהִי, the standard LXX narrative-setting formula; here it introduces a customary, repeated practice (continued by the imperfect ἐξεπορεύετο).
πᾶςeveryoneNominativesubject (with the participial phrase ὁ ζητῶν: 'everyone who sought')→ participant prominenceπᾶς: 'all / every'; πᾶς ὁ ζητῶν ('everyone seeking') universalizes access — any individual seeker of YHWH, not only Moses, could resort to the tent.
ὁthe oneNominativearticle (substantivizing ζητῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ζητῶνseekingPres Act Part Nom Sg Masc · ζητέωsubstantival participle (subject: 'the one seeking')→ imperfective participle (ongoing/characteristic seeking)ζητέω: 'seek / look for / inquire of'; renders בִּקֵּשׁ / דָּרַשׁ; 'seeking the LORD' is idiom for inquiring of God / resorting to him in worship and oracle; the present participle marks it as a characteristic activity.
κύριονLORDAccusativedirect object of ζητῶν→ object specificationκύριος: the Tetragrammaton יהוה; here the object of seeking — the tent is precisely the place where YHWH may be sought, despite his withdrawal from the camp's midst.
ἐξεπορεύετοwould go outImpf Mid Indic 3 Sg · ἐκπορεύομαιmain verb (customary imperfect)→ customary/iterative imperfect (repeated, habitual going-out)ἐκπορεύομαι: 'go out / proceed out'; renders יָצָא; the imperfect denotes habitual, repeated action ('used to go out / would go out'), describing the regular resort of seekers to the tent throughout the wilderness sojourn.
εἰςtopreposition + accusative (goal of movement)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (goal of movement).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of εἰς (destination)→ object specificationσκηνή: 'tent'; the goal of the seeker's movement — the place of meeting outside the camp.
ἔξωoutsideimproper preposition + genitive (place)→ spatial or relational framingἔξω: 'outside'; the third occurrence in the verse of the camp-separation motif, fixing in the reader's mind that one must go out of the camp to find the LORD.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω (place)→ relational specificationπαρεμβολῆς: meaning 'camp'; it serves as genitive object of ἔξω (place).
8

ἡνίκα δ᾿ ἂν εἰσεπορεύετο Μωυσῆς εἰς τὴν σκηνὴν ἔξω τῆς παρεμβολῆς εἱστήκει πᾶς ὁ λαὸς σκοπεύοντες ἕκαστος παρὰ τὰς θύρας τῆς σκηνῆς αὐτοῦ καὶ κατενοοῦσαν ἀπιόντος Μωυσῆ ἕως τοῦ εἰσελθεῖν αὐτὸν εἰς τὴν σκηνήν

And whenever Moses would enter into the tent outside the camp, all the people would stand watching, each at the doors of his own tent, and they gazed after Moses as he departed, until he entered into the tent.

Customary scene (iterative): the people's reverent watchingἡνίκα δ᾿ ἂν εἰσεπορεύετο Μωυσῆς
The ἡνίκα δ᾿ ἂν + imperfect construction marks habitual, repeated action ('whenever Moses would enter …'). The people stand at their own tent-doors and gaze after Moses — a posture of reverence and dependence. The verse builds the recurring tableau that culminates in the descent of the cloud (v. 9) and the face-to-face speech (v. 11).
Word-by-word analysis· 34 words
ἡνίκαwhen / whenevertemporal conjunction (with ἄν: iterative)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; with ἄν and the imperfect it forms an iterative-indefinite temporal clause ('whenever'), describing repeated occurrences rather than a single event.
δ᾿and / nownarrative continuative (post-positive δέ, elided)→ clausal contributionδέ: post-positive particle; here a narrative continuative linking this customary scene to the preceding establishment of the tent.
ἂν(indefinite particle)modal particle (with ἡνίκα and imperfect: iterative)→ discourse linkage or contrastἄν: the modal particle; combined with ἡνίκα and the imperfect indicative it gives the clause an indefinite/iterative force ('whenever … would').
εἰσεπορεύετοwould enterImpf Mid Indic 3 Sg · εἰσπορεύομαιverb of iterative temporal clause→ customary/iterative imperfect (repeated entering)εἰσπορεύομαι: 'enter / go in'; renders בּוֹא; the imperfect with ἡνίκα ἄν denotes repeated, habitual entry of Moses into the tent — the recurring occasion of the theophanic meeting.
ΜωυσῆςMosesNominativesubject of εἰσεπορεύετο→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἰσεπορεύετο.
εἰςintopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of εἰς (destination)→ object specificationσκηνή: 'tent'; the meeting-tent into which Moses repeatedly enters.
ἔξωoutsideimproper preposition + genitive (place)→ spatial or relational framingἔξω: 'outside'; again the camp-separation motif, fixing the tent's location.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω (place)→ relational specificationπαρεμβολή: 'camp'; the encampment from which the tent is set apart.
εἱστήκειwould standPlpf Act Indic 3 Sg · ἵστημιmain verb (the people's posture)→ stative pluperfect (had taken and held a standing position)ἵστημι (plpf.): the pluperfect εἱστήκει functions as a stative imperfect ('would stand / was standing'), since the perfect/pluperfect of ἵστημι denote the resultant state of 'standing'; the singular verb agrees with the collective πᾶς ὁ λαός.
πᾶςallNominativeadjective (with ὁ λαός: 'all the people')→ participant prominenceπᾶς: 'all'; πᾶς ὁ λαός ('all the people') makes the watching universal — the whole community participates in the reverent observation.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of εἱστήκει→ participant prominenceλαός: 'people'; the collective subject takes a singular verb (εἱστήκει) but a plural participle (σκοπεύοντες) by constructio ad sensum.
σκοπεύοντεςwatchingPres Act Part Nom Pl Masc · σκοπεύωcircumstantial participle (manner: standing 'watching')→ imperfective participle (continuous gazing)σκοπεύω: 'watch / look out / observe attentively'; renders נָבַט / שָׁקַף; the plural participle (by sense, with collective λαός) depicts the people's attentive, reverent gaze as Moses goes to meet God.
ἕκαστοςeach oneNominativedistributive apposition to ὁ λαός ('each one')→ participant prominenceἕκαστος: 'each / every one'; distributes the collective action to individuals — each person stood at his own tent-door, a vivid picture of personal participation in the corporate reverence.
παρὰat / besidepreposition + accusative (position: 'at the doors')→ spatial or relational framingπαρά + acc.: 'beside / at'; locates each watcher at the entrance of his own tent.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorsAccusativeaccusative object of παρά (position)→ object specificationθύρα: 'door / entrance'; renders פֶּתַח; the tent-door is the threshold from which each person watches; the same noun marks where the pillar of cloud stands (vv. 9–10).
τῆςof theGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of relationship (door 'of the tent')→ relational specificationσκηνή: here each person's own dwelling-tent (distinct from the meeting-tent), as the possessive αὐτοῦ shows.
αὐτοῦhisGenitivegenitive of possession (modifying σκηνῆς: 'his own tent')→ relational specificationαὐτοῦ: 'his'; each person stands at the door of his own tent — emphasizing that the reverence was individual yet universal.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατενοοῦσανthey gazed / observedImpf Act Indic 3 Pl · κατανοέωmain verb (the people's attentive gazing)→ customary/iterative imperfect (repeated gazing)κατανοέω: 'observe carefully / gaze upon / contemplate'; the κατα- compound intensifies the looking; renders הִבִּיט; the imperfect (plural by sense) depicts the sustained, reverent watching of Moses' progress to the tent.
ἀπιόντοςas he departedPres Act Part Gen Sg Masc · ἄπειμιgenitive absolute (temporal: 'while Moses was going away')→ imperfective participle (action concurrent with the gazing)ἄπειμι (εἶμι): 'go away / depart'; the present participle in a genitive-absolute-like construction with Μωυσῆ ('as Moses departed'); they watched him the whole way as he walked off toward the tent.
ΜωυσῆMosesGenitivegenitive (with ἀπιόντος: 'Moses departing')→ relational specificationΜωυσῆς (gen. Μωυσῆ): the genitive of the name in the absolute construction with ἀπιόντος; the people's eyes follow Moses as he goes out.
ἕωςuntilconjunction (temporal, with articular infinitive)→ discourse linkage or contrastἕως: 'until'; with the genitive articular infinitive τοῦ εἰσελθεῖν it forms a temporal limit ('until he entered'), marking the duration of the watching.
τοῦtheGenitivearticle (substantivizing the infinitive εἰσελθεῖν)→ noun-phrase markingτοῦ: the genitive article governing the infinitive in the ἕως-clause.
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιarticular infinitive (temporal: 'until he entered')→ ingressive aorist infinitive (the act of entry)εἰσέρχομαι: 'enter / go in'; the aorist infinitive marks the punctual moment of Moses' entry into the tent, the terminus of the people's gaze.
αὐτὸνhimAccusativeaccusative subject of the infinitive εἰσελθεῖν→ participant referenceαὐτός: the accusative αὐτόν is the subject of the articular infinitive ('until he entered').
εἰςintopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνήνtentAccusativeaccusative object of εἰς (destination)→ object specificationσκηνή: 'tent'; the meeting-tent, the goal of Moses' entry and the terminus of the people's watching.
9

ὡς δ᾿ ἂν εἰσῆλθεν Μωυσῆς εἰς τὴν σκηνήν κατέβαινεν ὁ στῦλος τῆς νεφέλης καὶ ἵστατο ἐπὶ τὴν θύραν τῆς σκηνῆς καὶ ἐλάλει Μωυσῇ

And whenever Moses entered into the tent, the pillar of cloud would descend and stand at the door of the tent, and he spoke with Moses.

Customary scene continued: the descent of the cloud and the divine speechὡς δ᾿ ἂν εἰσῆλθεν Μωυσῆς
The iterative ὡς δ᾿ ἄν + indicative continues the habitual frame: each time Moses entered, the pillar of cloud (ὁ στῦλος τῆς νεφέλης) descended to the tent-door and YHWH spoke with him. The cloud is the visible token of the Presence, mediating the meeting; though God will not go 'in the midst' of the camp, he meets Moses at the threshold of the tent outside it.
Word-by-word analysis· 23 words
ὡςwhen / whenevertemporal conjunction (with ἄν: iterative)→ discourse linkage or contrastὡς: 'when / as'; with ἄν it forms an iterative-temporal clause ('whenever'), parallel to ἡνίκα δ᾿ ἄν of v. 8, continuing the customary frame.
δ᾿andnarrative continuative (post-positive δέ, elided)→ clausal contributionδέ: post-positive continuative linking this scene to the previous.
ἂν(indefinite particle)modal particle (iterative force with ὡς)→ discourse linkage or contrastἄν: modal particle giving the temporal clause indefinite/iterative force.
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιverb of iterative temporal clause→ iterative aorist (each recurring entry)εἰσέρχομαι: 'enter / go in'; the aorist with ὡς ἄν here has iterative force ('whenever he entered'), the recurring trigger for the cloud's descent.
ΜωυσῆςMosesNominativesubject of εἰσῆλθεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἰσῆλθεν.
εἰςintopreposition + accusative (goal)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνήνtentAccusativeaccusative object of εἰς (destination)→ object specificationσκηνή: 'tent'; the meeting-tent into which Moses entered, occasioning the descent of the cloud.
κατέβαινενwould descendImpf Act Indic 3 Sg · καταβαίνωmain verb (customary descent of the cloud)→ customary/iterative imperfect (repeated descent)καταβαίνω: 'go down / descend'; renders יָרַד; the imperfect denotes the cloud's habitual descent each time Moses entered — the recurring visible advent of the divine Presence.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
στῦλοςpillarNominativesubject of κατέβαινεν→ participant prominenceστῦλος: 'pillar / column'; renders עַמּוּד; the 'pillar of cloud' (ὁ στῦλος τῆς νεφέλης) is the standing token of YHWH's guiding Presence (cf. 13:21–22; 14:19, 24); here it descends to the tent-door as the medium of the meeting.
τῆςof theGenitivearticle (with νεφέλης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληςcloudGenitivegenitive of composition/quality (pillar 'of cloud')→ relational specificationνεφέλη: 'cloud'; renders עָנָן; the cloud veils and reveals the divine glory; the pillar of cloud links this scene to the Exodus guidance and to the cloud that will fill the completed Tabernacle (40:34–38).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵστατοwould standImpf Mid Indic 3 Sg · ἵστημιmain verb (the cloud's customary standing)→ customary/iterative imperfect (repeated standing)ἵστημι (impf. mid.): 'stand / take one's stand'; the middle/passive imperfect ἵστατο denotes the cloud's habitual coming-to-rest at the tent-door; the cloud 'stations itself' as the visible locus of the Presence.
ἐπὶat / uponpreposition + accusative (position toward which it stands)→ spatial or relational framingἐπί + acc.: 'at / upon / by'; with the accusative τὴν θύραν it marks the position at which the cloud came to stand.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θύρανdoorAccusativeaccusative object of ἐπί (position)→ object specificationθύρα: 'door / entrance'; renders פֶּתַח; the tent-door is the threshold of meeting — the cloud stands there, marking the boundary between the human and the divine, the place where Moses is addressed.
τῆςof theGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of relationship (door 'of the tent')→ relational specificationσκηνή: 'tent'; the meeting-tent at whose entrance the cloud takes its stand.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλειhe spokeImpf Act Indic 3 Sg · λαλέωmain verb (the divine speech, subject YHWH from the cloud)→ customary/iterative imperfect (repeated divine speaking)λαλέω: 'speak / talk'; renders דִּבֶּר; the imperfect ἐλάλει denotes habitual, ongoing speech — YHWH (the implied subject, from the cloud) repeatedly spoke with Moses; the same verb in the aorist (ἐλάλησεν) opens v. 11's defining 'face to face' note.
Μωυσῇto MosesDativedative indirect object of ἐλάλει (the one addressed)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the dative of the name as the recipient of the divine speech; YHWH speaks to Moses from the cloud at the tent-door.
10

καὶ ἑώρα πᾶς ὁ λαὸς τὸν στῦλον τῆς νεφέλης ἑστῶτα ἐπὶ τῆς θύρας τῆς σκηνῆς καὶ στάντες πᾶς ὁ λαὸς προσεκύνησαν ἕκαστος ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ

And all the people saw the pillar of cloud standing at the door of the tent, and all the people, standing, worshipped, each from the door of his own tent.

Customary scene: the people's worship at the sight of the cloudκαὶ ἑώρα πᾶς ὁ λαὸς
The people's response completes the recurring tableau: seeing the pillar of cloud at the tent-door, all the people rise and worship (προσεκύνησαν), each from his own tent-door. Their worship at a distance contrasts with Moses' intimate face-to-face access (v. 11), establishing the mediatorial pattern — the people adore the visible cloud while Moses speaks directly with God.
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑώραwould seeImpf Act Indic 3 Sg · ὁράωmain verb (the people's customary seeing)→ customary/iterative imperfect (repeated seeing)ὁράω (impf. ἑώρα): 'see / behold'; renders רָאָה; the imperfect (singular with collective λαός) depicts the people's repeated sight of the cloud at the tent-door — the recurring visual occasion of their worship.
πᾶςallNominativeadjective (with ὁ λαός: 'all the people')→ participant prominenceπᾶς: 'all'; πᾶς ὁ λαός makes the seeing and the worship universal.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἑώρα→ participant prominenceλαός: 'people'; the collective subject; singular verb (ἑώρα) with plural sense continued in προσεκύνησαν.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
στῦλονpillarAccusativedirect object of ἑώρα→ object specificationστῦλος: 'pillar / column'; the same pillar of cloud (cf. v. 9), here the object of the people's sight; the accusative ending shifts from subject (v. 9) to object as the perspective moves from the cloud's action to the people's perception.
τῆςof theGenitivearticle (with νεφέλης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληςcloudGenitivegenitive of composition (pillar 'of cloud')→ relational specificationνεφέλη: 'cloud'; the visible veil of the Presence (cf. v. 9).
ἑστῶταstandingPerf Act Part Acc Sg Masc · ἵστημιpredicate/supplementary participle (with στῦλον: 'the pillar standing')→ stative perfect participle (in a settled standing position)ἵστημι (perf. part.): the perfect participle ἑστώς ('standing / having taken a stand') denotes the resultant state of standing; it agrees with τὸν στῦλον and depicts the cloud as fixed at the tent-door for the people to behold.
ἐπὶatpreposition + genitive (position: 'at the door')→ spatial or relational framingἐπί + gen.: 'at / upon'; with the genitive τῆς θύρας it marks the cloud's stationary position at the entrance (contrast the accusative ἐπὶ τὴν θύραν of v. 9, which expressed motion toward).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive object of ἐπί (position)→ relational specificationθύρα: 'door / entrance'; the tent-door where the cloud stands, visible to the whole people.
τῆςof theGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of relationship (door 'of the tent')→ relational specificationσκηνή: 'tent'; the meeting-tent at whose door the cloud stands.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
στάντεςhaving stood / standingAor Act Part Nom Pl Masc · ἵστημιcircumstantial participle (attendant: 'standing up, they worshipped')→ ingressive aorist participle (rising to stand)ἵστημι (aor. part.): the active aorist participle στάντες ('having stood / standing up') denotes the people's rising to their feet before worship; plural by sense with collective λαός; the posture of reverent attention precedes the act of προσκύνησις.
πᾶςallNominativeadjective (with ὁ λαός: 'all the people')→ participant prominenceπᾶς: 'all'; the renewed πᾶς ὁ λαός underscores the universality of the worship.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of προσεκύνησαν→ participant prominenceλαός: 'people'; the collective subject of the worship, again with the singular-noun/plural-verb agreement by sense.
προσεκύνησανthey worshippedAor Act Indic 3 Pl · προσκυνέωmain verb (the people's act of worship)→ constative/iterative aorist (the act of prostration)προσκυνέω: 'do obeisance / worship / prostrate oneself'; renders הִשְׁתַּחֲוָה; the standard LXX verb for reverent worship; the people bow toward the cloud from their tent-doors — adoration of the Presence at a distance, in contrast to Moses' face-to-face nearness.
ἕκαστοςeach oneNominativedistributive apposition to ὁ λαός ('each')→ participant prominenceἕκαστος: 'each / every one'; distributes the corporate worship to individuals — each worshipped from his own tent-door.
ἀπὸfrompreposition + genitive (place from which: 'from the door')→ spatial or relational framingἀπό: 'from'; marks the place from which each worshipped — his own tent-door, at a distance from the meeting-tent.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive object of ἀπό (place from which)→ relational specificationθύρα: 'door'; each person's own tent-door, the station of his worship.
τῆςof theGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of relationship (door 'of the tent')→ relational specificationσκηνή: here each person's own dwelling-tent (as αὐτοῦ shows), not the meeting-tent.
αὐτοῦhisGenitivegenitive of possession (modifying σκηνῆς: 'his own tent')→ relational specificationαὐτοῦ: 'his'; the worship is offered from each person's own tent-door — universal yet individual reverence.
11

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον καὶ ἀπελύετο εἰς τὴν παρεμβολήν ὁ δὲ θεράπων Ἰησοῦς υἱὸς Ναυη νέος οὐκ ἐξεπορεύετο ἐκ τῆς σκηνῆς

And the LORD spoke to Moses face to face, as if one should speak to his own friend. And he would return to the camp, but his attendant Joshua son of Naue, a young man, would not depart from the tent.

Climactic narratorial summary: the unmediated intimacy of Moses' communionκαὶ ἐλάλησεν κύριος πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ
The chapter's defining note: YHWH spoke to Moses ἐνώπιος ἐνωπίῳ ('face to face'), qualified by the simile ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον ('as a man speaks to his friend') — the friend-of-God motif (cf. Num 12:8; Isa 41:8; Jas 2:23). This intimacy is set against the people's distant worship (v. 10) and the coming refusal of v. 20 ('no one may see my face and live'): Moses' privileged access is unique yet still short of seeing the unveiled glory. The faithful young attendant Joshua remains in the tent.
Word-by-word analysis· 32 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 (the divine address to Moses)→ constative aorist (summarizing the manner of the communion)λαλέω: 'speak / talk'; renders דִּבֶּר; the aorist here summarizes the characteristic manner of YHWH's speech with Moses — directly and intimately, 'face to face.'
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; YHWH himself, not an angel, speaks with Moses face to face — the very unmediated Presence whose general withdrawal from the camp (v. 3) makes Moses' privileged access all the more striking.
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: the accusative as directional object of πρός; Moses is the unique recipient of this intimate divine address.
ἐνώπιοςfaceNominativepredicative adjective (in the idiom ἐνώπιος ἐνωπίῳ: 'face to face')→ participant prominenceἐνώπιος: 'facing / face-to-face / present'; the idiom ἐνώπιος ἐνωπίῳ (lit. 'one facing, to one facing') is the LXX's rendering of Hebrew פָּנִים אֶל־פָּנִים ('face to face'); the nominative-dative pairing reproduces the Hebrew reciprocal expression of direct, unmediated encounter (cf. Deut 34:10).
ἐνωπίῳto faceDativedative complement (in the idiom ἐνώπιος ἐνωπίῳ)→ sphere or referenceἐνώπιος (dat. ἐνωπίῳ): the dative member of the reciprocal idiom 'face to face'; the pairing of nominative and dative forms of the same adjective is a Hebraism reproducing פָּנִים אֶל־פָּנִים, denoting the mutuality and directness of the encounter — though qualified by v. 20's limit on seeing God's face.
ὡςascomparative conjunction (introducing the simile)→ discourse linkage or contrastὡς: 'as / like'; with εἰ introduces the comparative-hypothetical simile ('as if one should speak'), illustrating the intimacy of the face-to-face speech by the analogy of friends conversing.
εἴifconditional particle (with ὡς: hypothetical comparison)→ discourse linkage or contrastεἰ: 'if'; the combination ὡς εἰ ('as if') frames a hypothetical comparison; the construction renders the Hebrew כַּאֲשֶׁר ('just as').
τιςsomeoneNominativeindefinite pronoun (subject of λαλήσει)→ participant referenceτις: 'someone / anyone'; the indefinite subject of the simile ('as if someone / a man should speak'), generalizing the comparison to any human friendship.
λαλήσειshould speakFut Act Indic 3 Sg · λαλέωverb of the comparative-hypothetical clause→ futuristic/gnomic future (the hypothetical speaking in the simile)λαλέω: 'speak'; the future in the ὡς εἰ-clause expresses a hypothetical-general action ('as if one should/would speak'); the same verb as ἐλάλησεν above, drawing the comparison tight: God speaks with Moses just as a person speaks with a friend.
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.
ἑαυτοῦhis ownGenitivereflexive possessive genitive (modifying φίλον)→ relational specificationἑαυτοῦ: reflexive 'his own'; intensifies the intimacy — not merely a friend but 'his own friend,' stressing the personal closeness of the relationship to which Moses' communion is compared.
φίλονfriendAccusativeaccusative object of πρός (the one addressed in the simile)→ object specificationφίλος: 'friend'; renders רֵעַ ('companion / friend'); the friend-of-God motif: Moses' face-to-face speech is likened to conversation between friends, the highest figure of divine-human intimacy (cf. Abraham 'friend of God,' Isa 41:8; Jas 2:23; and Jesus' words at John 15:15).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπελύετοhe would returnImpf Mid Indic 3 Sg · ἀπολύωmain verb (Moses' customary return to the camp)→ customary/iterative imperfect (repeated returning)ἀπολύω (mid.): 'release / depart / return'; the middle ἀπελύετο ('would take his leave / return') denotes Moses' habitual return to the camp after each meeting; renders שׁוּב; the imperfect continues the iterative frame of the whole scene.
εἰςintopreposition + accusative (goal of return)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of return).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολήνcampAccusativeaccusative object of εἰς (destination of return)→ object specificationπαρεμβολή: 'camp'; Moses returns to the camp after his communion at the tent, resuming his place among the people he leads.
ὁtheNominativearticle (with θεράπων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutmild adversative (post-positive, contrasting Joshua with Moses)→ discourse linkage or contrastδέ: post-positive particle; here adversative, contrasting Joshua (who stays) with Moses (who returns to the camp).
θεράπωνattendant / servantNominativesubject (of the contrast-clause)→ participant prominenceθεράπων: 'attendant / minister / servant'; renders מְשָׁרֵת; a dignified term (more honorable than δοῦλος); ironically the same word designates Moses himself as θεράπων κυρίου (Num 12:7–8 LXX) — here Joshua is Moses' θεράπων, in training as his successor.
ἸησοῦςJoshuaNominativenominative in apposition to θεράπων (indeclinable name, marked by article/context)→ participant identificationἸησοῦς: the Greek form of Hebrew יְהוֹשֻׁעַ ('Joshua' = 'YHWH saves'); though here in apposition as nominative, the name is treated as a transliterated proper noun (the same Greek name later borne by Jesus); identifies Moses' attendant and successor.
υἱὸςsonNominativenominative in apposition (patronymic: 'son of Naue')→ participant prominenceυἱός: 'son'; introduces the patronymic identifying Joshua as 'son of Naue' (= Nun), the standard genealogical tag.
ΝαυηNaue / Nungenitive of relationship (indeclinable: 'son of Naue')→ participant identificationΝαυη: the LXX transliteration of Hebrew נוּן ('Nun'); indeclinable; Joshua is consistently 'son of Naue' in the Greek Pentateuch and Joshua (Ἰησοῦς υἱὸς Ναυη).
νέοςyoungNominativeattributive/appositional adjective (describing Joshua: 'a young man')→ participant prominenceνέος: 'young / new'; renders נַעַר ('youth / young man'); notes Joshua's youth, perhaps explaining his constant attendance at the tent and foreshadowing his long preparation for leadership.
οὐκnotnegative particle (with ἐξεπορεύετο)→ discourse linkage or contrastοὐ: the negative; with the imperfect ἐξεπορεύετο it states Joshua's habitual non-departure from the tent.
ἐξεπορεύετοwould departImpf Mid Indic 3 Sg · ἐκπορεύομαιmain verb (Joshua's customary remaining)→ customary/iterative imperfect (habitual not-leaving)ἐκπορεύομαι: 'go out / depart'; the negated imperfect οὐκ ἐξεπορεύετο ('would not leave') denotes Joshua's constant, devoted attendance — unlike Moses he did not return to the camp but remained as guardian of the tent, a model of unbroken nearness to the place of the Presence.
ἐκout ofpreposition + genitive (source of the departure not made)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source of the departure not made).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive object of ἐκ (source: 'from the tent')→ relational specificationσκηνή: 'tent'; the meeting-tent which Joshua never left, devoted guardian of the place where YHWH met Moses.
12

καὶ εἶπεν Μωυσῆς πρὸς κύριον ἰδοὺ σύ μοι λέγεις ἀνάγαγε τὸν λαὸν τοῦτον σὺ δὲ οὐκ ἐδήλωσάς μοι ὃν συναποστελεῖς μετ᾿ ἐμοῦ σὺ δέ μοι εἶπας οἶδά σε παρὰ πάντας καὶ χάριν ἔχεις παρ᾿ ἐμοί

And Moses said to the LORD, 'Behold, you say to me, "Lead up this people," but you have not shown me whom you will send with me; yet you said to me, "I know you above all, and you have favor with me."'

Moses' intercessory plea begins: the complaint about the unnamed escortκαὶ εἶπεν Μωυσῆς πρὸς κύριον
Moses opens his great intercession (vv. 12–13) with a respectful complaint: YHWH commands him to lead the people up but has not disclosed the identity of the promised escort (ὃν συναποστελεῖς, picking up συναποστελῶ of v. 2). He leverages the two divine assurances already given — 'I know you above all' and 'you have favor with me' — to press for more. The threefold σύ (you) structures the appeal around the contrast between God's command and God's reticence.
Word-by-word analysis· 35 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: the aorist εἶπεν opens Moses' direct address to YHWH — the great intercessory dialogue at the heart of the chapter.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: now the speaker; Moses addresses YHWH as intercessor and mediator on behalf of 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).
κύριονLORDAccusativeaccusative object of πρός (the one addressed)→ object specificationκύριος: the Tetragrammaton יהוה; here the addressee of Moses' plea; the bold directness of Moses' speech to YHWH flows from the face-to-face intimacy just described (v. 11).
ἰδοὺbeholddemonstrative interjection (attention-marker)→ clausal contributionἰδού: 'behold / look'; renders הִנֵּה; an attention-arresting particle introducing Moses' appeal, calling YHWH's notice to the tension between command and silence.
σύyouNominativesubject (emphatic, first of three contrastive σύ)→ participant referenceσύ: the emphatic pronoun; the first of three fronted σύ in the verse, each marking a turn in the argument (you command / you have not shown / you said).
μοιto meDativedative indirect object of λέγεις→ participant reference or interestμοι: 'to me'; Moses casts the dialogue as personal address — what God says specifically to him.
λέγειςyou sayPres Act Indic 2 Sg · λέγωmain verb (quoting the divine command)→ progressive present (the standing command)λέγω (pres.): 'say'; the present λέγεις ('you keep saying / you say') treats the command as the abiding word of God to which Moses now responds.
ἀνάγαγεlead upAor Act Impv 2 Sg · ἀνάγωmain verb (quoted divine imperative)→ ingressive aorist imperative (the command to lead up)ἀνάγω: 'lead up / bring up'; renders הַעַל; the quoted command ('lead up this people') puts on Moses a charge he cannot fulfil without the Presence; the verb echoes the ἀνάβηθι of v. 1 and recurs negatively at v. 15 (μή με ἀναγάγῃς).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἀνάγαγε→ object specificationλαός: 'people'; the object of the leading-up; Moses will shortly press the question of whose people they are (vv. 13, 16, 'your people').
τοῦτονthisAccusativedemonstrative adjective (modifying λαόν)→ participant referenceοὗτος: 'this'; 'this people' — the demonstrative makes the burden concrete and present; the same people whose stiff-neckedness occasioned the crisis.
σὺyouNominativesubject (emphatic, second contrastive σύ)→ participant referenceσύ: the second emphatic σύ, now in adversative contrast (σὺ δέ): 'but you have not shown me.'
δὲbutadversative (post-positive: command vs. silence)→ discourse linkage or contrastδέ: post-positive adversative; contrasts the clear command with the withheld information about the escort.
οὐκnotnegative particle (with ἐδήλωσας)→ discourse linkage or contrastοὐ: the negative; sharpens the complaint — God has commanded but 'not shown.'
ἐδήλωσάςyou showed / made clearAor Act Indic 2 Sg · δηλόωmain verb (the complaint: 'you have not made clear')→ constative aorist (the failure to disclose)δηλόω: 'make clear / reveal / disclose'; renders הוֹדִיעַ; Moses complains that the identity of the promised escort (the angel of v. 2, or YHWH himself?) has not been made plain — the heart of his uncertainty.
μοιto meDativedative indirect object of ἐδήλωσας→ participant reference or interestμοι: 'to me'; the disclosure Moses lacks is personal — he, the leader, must know who goes with him.
ὃνwhomAccusativerelative pronoun (object of συναποστελεῖς; the unnamed escort)→ participant referenceὅς: relative pronoun, 'whom'; the headless relative ('[the one] whom you will send') names precisely the undisclosed identity at issue.
συναποστελεῖςyou will send withFut Act Indic 2 Sg · συναποστέλλωverb of relative clause (the promised escort)→ predictive future (the escort yet to be sent)συναποστέλλω: 'send together with'; the deliberate echo of συναποστελῶ in v. 2 ('I will send my angel with you') — Moses takes up God's own word and presses for clarity: who exactly is this co-sent one?
μετ᾿withpreposition + genitive (accompaniment, elided)→ spatial or relational framingμετά + gen.: 'with'; the accompaniment-phrase μετ᾿ ἐμοῦ ('with me') keeps the focus on the question of who travels alongside Moses and the people.
ἐμοῦmeGenitivegenitive object of μετά (emphatic 1st person)→ relational specificationἐγώ (gen. ἐμοῦ): the emphatic genitive 'me'; Moses personalizes the escort-question to himself as leader.
σὺyouNominativesubject (emphatic, third contrastive σύ)→ participant referenceσύ: the third emphatic σύ (σὺ δέ), introducing the leverage: 'yet you yourself said …'; Moses now quotes God's prior assurances back to him.
δέyetadversative/continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; here 'and yet,' turning to the assurances Moses will use as the ground of his bolder request.
μοιto meDativedative indirect object of εἶπας→ participant reference or interestμοι: 'to me'; again the personal address — God's words spoken specifically to Moses.
εἶπαςyou saidAor Act Indic 2 Sg · λέγωmain verb (quoting the divine assurance)→ constative aorist (the prior word of assurance)λέγω (aor. 2 sg. εἶπας): 'you said'; the Koine sigmatic aorist εἶπας (for classical εἶπες) introduces the two assurances Moses leverages: 'I know you above all' and 'you have favor with me.'
οἶδάI knowPerf Act Indic 1 Sg · οἶδαmain verb of quoted assurance (perfect with present sense)→ stative perfect (present knowledge of relationship)οἶδα: 'know' (perfect with present meaning); renders יָדַע; 'I know you' connotes intimate, chosen relationship (cf. v. 17 οἶδά σε παρὰ πάντας); to be 'known' by God is to be elected and favored (cf. Amos 3:2; Jer 1:5).
σεyouAccusativedirect object of οἶδα→ participant referenceσε: 'you'; Moses is the object of God's intimate knowing — the basis of his confidence to ask for more.
παρὰabove / beyondpreposition + accusative (comparison: 'above all')→ spatial or relational framingπαρά + acc.: 'beyond / above / in comparison with'; the comparative idiom παρὰ πάντας ('above all [others]') renders a Hebrew comparative, marking Moses as known and favored beyond every other person.
πάνταςallAccusativeaccusative of comparison (object of παρά: 'above all')→ object specificationπᾶς: 'all'; 'above all' — Moses' unique standing before God grounds the boldness of his subsequent petitions (vv. 13, 18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χάρινfavor / graceAccusativedirect object of ἔχεις→ object specificationχάρις: 'grace / favor'; renders חֵן; the idiom χάριν ἔχειν παρά τινι ('to have favor with someone') is equivalent to εὑρίσκειν χάριν (vv. 13, 16, 17); 'favor with God' is the leitmotif of Moses' plea, repeated four times in the chapter.
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb of quoted assurance→ stative present (the settled possession of favor)ἔχω: 'have / hold'; the present ἔχεις χάριν ('you have favor') states Moses' standing as an abiding condition; the assurance Moses now turns into a petition.
παρ᾿withpreposition + dative (in the estimation of: 'with me', elided)→ spatial or relational framingπαρά + dat.: 'with / in the presence/estimation of'; παρ᾿ ἐμοί ('with me') = 'in my sight,' the sphere of God's favorable regard toward Moses.
ἐμοίmeDativedative object of παρά (emphatic 1st person: God speaking)→ participant reference or interestἐγώ (dat. ἐμοί): the emphatic dative; in the quoted divine words 'me' is YHWH — Moses has favor 'with God himself,' the strongest possible warrant for his request.
13

εἰ οὖν εὕρηκα χάριν ἐναντίον σου ἐμφάνισόν μοι σεαυτόν γνωστῶς ἴδω σε ὅπως ἂν ὦ εὑρηκὼς χάριν ἐναντίον σου καὶ ἵνα γνῶ ὅτι λαός σου τὸ ἔθνος τὸ μέγα τοῦτο

'If then I have found favor before you, reveal yourself to me plainly, that I may see you, so that I may have found favor before you; and that I may know that this great nation is your people.'

The petition proper: 'reveal yourself to me' (built on the favor just cited)εἰ οὖν εὕρηκα χάριν ἐναντίον σου
On the basis of the favor cited in v. 12, Moses now petitions: ἐμφάνισόν μοι σεαυτόν γνωστῶς ('reveal yourself to me plainly, that I may know/see you'). The double purpose — that Moses may truly have favor, and that he may know the people are God's (λαός σου) — quietly re-claims for YHWH the people he had called 'your people' (Moses') in v. 1. This request prepares for the bolder 'show me your glory' of v. 18.
Word-by-word analysis· 30 words
εἰifconditional particle (protasis of real condition)→ discourse linkage or contrastεἰ: 'if'; introduces a real (first-class) condition assuming the premise true ('if — as is the case — I have found favor'); the polite conditional frames the request deferentially.
οὖνthen / thereforeinferential particle (drawing the petition from v. 12)→ discourse linkage or contrastοὖν: 'therefore / then'; draws the petition as a consequence of the favor God himself acknowledged (v. 12).
εὕρηκαI have foundPerf Act Indic 1 Sg · εὑρίσκωverb of conditional protasis→ resultative perfect (a found and abiding favor)εὑρίσκω: 'find'; the idiom εὑρίσκειν χάριν ('to find favor') renders מָצָא חֵן; the perfect εὕρηκα ('I have found [and still possess]') states the favor as an accomplished, enduring fact — the ground of the petition (cf. vv. 16, 17).
χάρινfavor / graceAccusativedirect object of εὕρηκα→ object specificationχάρις: 'grace / favor'; renders חֵן; the chapter's keyword, naming the relational standing that authorizes Moses' bold requests.
ἐναντίονbefore / in the sight ofimproper preposition + genitive (Hebraism: 'in your sight')→ spatial or relational framingἐναντίον: 'before / in the sight of'; Hebraism rendering בְּעֵינֶיךָ / לְפָנֶיךָ; 'favor before you' = favor in God's estimation.
σουyouGenitivegenitive object of ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
ἐμφάνισόνreveal / make manifestAor Act Impv 2 Sg · ἐμφανίζωmain verb (the petition: imperative of request)→ ingressive aorist imperative (the act of self-revealing requested)ἐμφανίζω: 'make manifest / reveal / show plainly'; renders הוֹדִיעַ / רָאָה (Hiphil); Moses asks God to manifest himself — a request for deeper knowledge of God's person and ways, the seed of the 'show me your glory' petition of v. 18.
μοιto meDativedative indirect object of ἐμφάνισον→ participant reference or interestμοι: 'to me'; the personal recipient of the requested self-revelation.
σεαυτόνyourselfAccusativereflexive direct object of ἐμφάνισον→ object specificationσεαυτοῦ: reflexive 'yourself'; the object of revelation is God's very self — anticipating τὴν σεαυτοῦ δόξαν ('your own glory') in v. 18; Moses seeks God himself, not merely his guidance.
γνωστῶςknowably / plainlyadverb of manner (modifying ἐμφάνισον/ἴδω)→ clausal contributionγνωστῶς: 'knowably / so as to be known / plainly'; a rare adverb; it asks that the revelation be such that Moses may truly know God — an epistemic intensification ('reveal yourself to me so that I really know you').
ἴδωI may see / knowAor Act Subj 1 Sg · ὁράωsubjunctive (purpose/result: 'that I may see you')→ ingressive aorist subjunctive (the seeing/knowing sought)ὁράω (aor. subj. ἴδω): 'see / perceive / come to know'; here in a purpose sense ('that I may see/know you'); the verb of seeing anticipates the great theme of vv. 18–23 — what of God may be seen, and what may not.
σεyouAccusativedirect object of ἴδω→ participant referenceσε: 'you'; the object of the seeing/knowing — God himself, the goal of Moses' longing.
ὅπωςso thatpurpose conjunction (with ἄν and subjunctive)→ discourse linkage or contrastὅπως: 'so that / in order that'; with ἄν and the subjunctive forms a purpose clause; the goal is the confirmation and deepening of the favor Moses already has.
ἂν(modal particle)modal particle (with ὅπως: contingent purpose)→ discourse linkage or contrastἄν: modal particle reinforcing the contingency of the purpose clause with ὅπως.
ὦI may bePres Act Subj 1 Sg · εἰμίsubjunctive of purpose (with periphrastic perfect participle)→ stative present subjunctive (in periphrasis with εὑρηκώς)εἰμί (subj. ὦ): the copula in the periphrastic perfect subjunctive ὦ εὑρηκώς ('that I may be in a state of having found favor'); the periphrasis stresses the abiding, confirmed possession of favor as the aim.
εὑρηκὼςhaving foundPerf Act Part Nom Sg Masc · εὑρίσκωperfect participle (periphrastic with ὦ: 'may be having found')→ resultative perfect participle (settled state of favor)εὑρίσκω (perf. part.): in the periphrasis ὦ εὑρηκώς ('I may have found and possess'), the perfect underscores that Moses seeks not a momentary favor but its confirmed, ongoing reality — favor verified by the granting of his request.
χάρινfavor / graceAccusativedirect object of εὑρηκώς→ object specificationχάρις: 'grace / favor'; the repeated keyword (third occurrence in two verses); Moses circles back to it, making favor both the ground and the goal of his petition.
ἐναντίονbeforeimproper preposition + genitive (Hebraism: 'in your sight')→ spatial or relational framingἐναντίον: 'before / in the sight of'; repeated from earlier in the verse, framing favor 'before you' as the relational sphere sought.
σουyouGenitivegenitive object of ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
καὶandcoordinate conjunction (linking the second purpose clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναthatpurpose conjunction (second purpose: 'that I may know')→ discourse linkage or contrastἵνα: 'that / in order that'; introduces the second, climactic purpose — that Moses may know this great nation is YHWH's people.
γνῶI may knowAor Act Subj 1 Sg · γινώσκωsubjunctive of purpose (with ἵνα)→ ingressive aorist subjunctive (coming to know)γινώσκω: 'know / recognize'; renders יָדַע; the knowledge sought is relational assurance — that the people belong to God; the verb plays against God's οἶδά σε ('I know you', v. 12): as God knows Moses, so Moses would know that God owns the people.
ὅτιthatconjunction (content of γνῶ)→ discourse linkage or contrastὅτι: 'that'; introduces the object-content of Moses' knowing — the assertion that the nation is God's people.
λαόςpeopleNominativepredicate nominative (verbless clause: '[is] your people')→ participant prominenceλαός: 'people'; the predicate of the verbless ὅτι-clause; the claim λαός σου ('your people') gently reverses YHWH's distancing 'your [Moses'] people' of v. 1 — Moses presses God to re-own Israel as his own.
σουyourGenitivegenitive of possession (modifying λαός: 'your people')→ relational specificationσου: 'your' (= God's); the crucial possessive — Moses insists the people are YHWH's, the theological pivot of the whole intercession (cf. v. 16).
τὸtheNominativearticle (with ἔθνος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνοςnationNominativesubject in apposition (the great nation = your people)→ participant prominenceἔθνος: 'nation / people'; renders גּוֹי; while λαός typically denotes Israel as covenant people, ἔθνος is the more 'national' term; here the two stand in apposition ('your people, this great nation'), affirming both Israel's covenant identity and its national greatness.
τὸtheNominativearticle (attributive, with μέγα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαgreatNominativeattributive adjective (modifying ἔθνος)→ participant prominenceμέγας: 'great'; renders גָּדוֹל; 'this great nation' echoes the patriarchal promise (Gen 12:2) — Moses appeals to God's own purpose to make of Israel a great nation as further ground for the Presence.
τοῦτοthisNominativedemonstrative adjective (modifying ἔθνος)→ participant referenceοὗτος: 'this'; the demonstrative makes the appeal concrete — 'this' very people, present and burdensome, is the one Moses asks God to own.
14

καὶ λέγει αὐτὸς προπορεύσομαί σου καὶ καταπαύσω σε

And he says, 'I myself will go before you, and I will give you rest.'

The divine answer: the grant of the personal Presence (turning-point of the chapter)καὶ λέγει
The historic present λέγει introduces the chapter's turning-point. The emphatic αὐτός ('I myself') answers Moses' anxiety about the unnamed escort (v. 12): not an angel but YHWH himself will go before. προπορεύσομαί σου ('I will go before you') reverses the οὐ … μὴ συναναβῶ of v. 3, and καταπαύσω σε ('I will give you rest') promises the goal of the journey — the rest of the land (cf. Deut 12:9–10).
Word-by-word analysis· 8 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (speech-introduction, historic present)→ historic present (vivid immediacy of the divine reply)λέγω (pres.): the historic present λέγει gives the divine answer dramatic immediacy at the pivotal moment; the subject is YHWH (unexpressed), whose reply turns the whole crisis.
αὐτὸςI myselfNominativeintensive subject pronoun (emphatic: 'I myself')→ participant referenceαὐτός: intensive 'self'; here 'I myself' (with the implied first-person verb) — the emphatic answer to Moses' question 'whom will you send?' The escort is no angel but YHWH in person; αὐτός is the single most important word of the chapter's resolution (cf. v. 15 αὐτὸς σύ).
προπορεύσομαίI will go beforeFut Mid Indic 1 Sg · προπορεύομαιmain verb (divine first-person promise of leading)→ predictive future (the promised personal leading)προπορεύομαι: 'go before / lead the way'; renders הָלַךְ לִפְנֵי; the πρό- prefix marks YHWH as the one going ahead — replacing the angel 'before your face' (πρὸ προσώπου, v. 2) with his own Presence; this verb reverses the refusal of v. 3 and is the heart of the granted petition.
σουyou / before youGenitivegenitive complement of προπορεύσομαι ('before you')→ relational specificationσου: the genitive complement of the πρό-compound ('go before you'); the personal pronoun makes the promise direct and intimate — YHWH will lead Moses himself.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταπαύσωI will give restFut Act Indic 1 Sg · καταπαύωmain verb (second clause of the promise)→ predictive future (the promised rest)καταπαύω: 'cause to rest / give rest / settle'; renders הֵנִיחַ; the κατα- compound denotes bringing to rest; the 'rest' (κατάπαυσις) is the settled possession of the land (cf. Deut 12:9–10; Ps 94[95]:11; Heb 3–4) — the goal toward which the leading Presence brings the people.
σεyouAccusativedirect object of καταπαύσω→ participant referenceσε: 'you'; the recipient of the promised rest; the singular addresses Moses as representative of the people he leads.
15

καὶ λέγει πρὸς αὐτόν εἰ μὴ αὐτὸς σὺ πορεύῃ μή με ἀναγάγῃς ἐντεῦθεν

And he says to him, 'If you yourself do not go, do not lead me up from here.'

Moses' rejoinder: refusal to move without the personal Presenceκαὶ λέγει πρὸς αὐτόν
Moses presses the point home: he will not move without the personal Presence. The emphatic αὐτὸς σύ ('you yourself') matches God's αὐτός of v. 14, and the negative prohibition μή με ἀναγάγῃς ἐντεῦθεν ('do not lead me up from here') makes the Presence the non-negotiable condition of the journey — better to stay at Sinai than to enter the land without God. ἐντεῦθεν echoes v. 1.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (speech-introduction, historic present)→ historic present (vivid immediacy of Moses' reply)λέγω (pres.): the historic present λέγει, with Moses now as subject, keeps the dialogue vivid and rapid as Moses responds to the divine promise of v. 14.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτόνhimAccusativeaccusative object of πρός (the LORD addressed)→ participant referenceαὐτός: 'him'; the accusative refers to YHWH, to whom Moses replies; the dialogue continues without renaming the divine interlocutor.
εἰifconditional particle (protasis of the condition)→ discourse linkage or contrastεἰ: 'if'; introduces the condition; with μή it negates the protasis ('if you do not go'); the construction frames Moses' resolve as conditional upon the Presence.
μὴnotnegative particle (negating the protasis verb πορεύῃ)→ discourse linkage or contrastμή: the negative of the conditional protasis ('if … not'); standard with εἰ in conditions of will/desire.
αὐτὸςyourselfNominativeintensive pronoun (emphatic, with σύ: 'you yourself')→ participant referenceαὐτός: intensive 'self'; the pairing αὐτὸς σύ ('you yourself') deliberately echoes God's own αὐτός of v. 14 — Moses takes God at his word and insists on nothing less than the personal Presence promised.
σὺyouNominativesubject (emphatic, with αὐτός)→ participant referenceσύ: the emphatic pronoun reinforcing αὐτός; 'you yourself' — not an angel, not a substitute, but YHWH in person.
πορεύῃgoPres Mid Subj 2 Sg · πορεύομαιverb of conditional protasis→ durative present subjunctive (the going as ongoing accompaniment)πορεύομαι: 'go / proceed / accompany'; renders הָלַךְ; the present subjunctive in the εἰ μή-clause expresses the condition of God's accompanying going; if that going is not granted, Moses refuses to advance.
μήdo notnegative particle (with aorist subjunctive: prohibition)→ discourse linkage or contrastμή: with the aorist subjunctive ἀναγάγῃς it forms a prohibition ('do not lead up'); the standard Greek construction for a negative command in the aorist.
μεmeAccusativedirect object of ἀναγάγῃς→ participant referenceἐγώ (acc. με): 'me'; Moses speaks for himself as leader and, by extension, for the people — 'do not lead me up.'
ἀναγάγῃςlead upAor Act Subj 2 Sg · ἀνάγωprohibitive subjunctive (μή + aor. subj.: 'do not lead up')→ ingressive aorist subjunctive (the prohibited leading-up)ἀνάγω: 'lead up / bring up'; the same verb as the divine command ἀνάγαγε in v. 12, now in Moses' prohibition — he refuses the very leading he was commanded to perform, unless the Presence goes; the rhetorical force is total dependence on God's accompaniment.
ἐντεῦθενfrom hereadverb of place (source: from Sinai)→ clausal contributionἐντεῦθεν: 'from here / hence'; echoes v. 1 (πορεύου ἀνάβηθι ἐντεῦθεν) — Moses would rather remain at the mountain of meeting 'here' than depart for the land without God; the deictic ties his refusal to the specific place of the Presence.
16

καὶ πῶς γνωστὸν ἔσται ἀληθῶς ὅτι εὕρηκα χάριν παρὰ σοί ἐγώ τε καὶ ὁ λαός σου ἀλλ᾿ ἢ συμπορευομένου σου μεθ᾿ ἡμῶν καὶ ἐνδοξασθήσομαι ἐγώ τε καὶ ὁ λαός σου παρὰ πάντα τὰ ἔθνη ὅσα ἐπὶ τῆς γῆς ἐστιν

'And how shall it truly be known that I have found favor with you, both I and your people, except by your going with us? So shall I and your people be glorified above all the nations that are upon the earth.'

Moses' clinching argument: the Presence as the mark distinguishing Israel from the nationsκαὶ πῶς γνωστὸν ἔσται
Moses clinches the argument: the only proof that he and the people have found favor is YHWH's going with them (συμπορευομένου σου μεθ᾿ ἡμῶν), the very accompaniment denied in v. 3. The result — ἐνδοξασθήσομαι … παρὰ πάντα τὰ ἔθνη ('I shall be glorified above all the nations') — makes the accompanying Presence the one feature that sets Israel apart from every other people on earth. Note the recurrence of λαός σου ('your people'), pressing the ownership-claim of v. 13.
Word-by-word analysis· 39 words
καὶandnarrative/connective conjunction (continuing Moses' speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πῶςhowinterrogative adverb (rhetorical question)→ clausal contributionπῶς: 'how?'; introduces a rhetorical question whose implied answer is 'in no other way than by your going with us'; the question form sharpens Moses' argument.
γνωστὸνknownNominativepredicate adjective (with ἔσται: 'shall be known')→ participant prominenceγνωστός: 'known / knowable'; renders נוֹדַע; the verbal adjective in the predicate ('how shall it be known'); the public, demonstrable recognition of favor is at stake — favor must be visible to the nations.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (copula of the rhetorical question)→ predictive future (future demonstrability)εἰμί (fut. ἔσται): 'will be'; the future copula in the rhetorical question — 'how will it be known?'; the demonstrability of divine favor is projected into the future of the journey.
ἀληθῶςtrulyadverb of manner (modifying γνωστὸν ἔσται)→ clausal contributionἀληθῶς: 'truly / really'; renders אֱמֶת / אָמְנָם; intensifies the demand for genuine, not merely apparent, proof of favor — the nations must truly recognize it.
ὅτιthatconjunction (content of γνωστόν: 'known that …')→ discourse linkage or contrastὅτι: 'that'; introduces the content to be known — that Moses and the people have found favor.
εὕρηκαI have foundPerf Act Indic 1 Sg · εὑρίσκωverb of the ὅτι-clause (content of knowledge)→ resultative perfect (the found and abiding favor)εὑρίσκω: 'find'; εὕρηκα χάριν ('I have found favor') again the chapter's keyword-idiom (cf. vv. 12, 13, 17); the perfect marks the favor as an accomplished, abiding reality whose public proof Moses now seeks.
χάρινfavor / graceAccusativedirect object of εὕρηκα→ object specificationχάρις: 'grace / favor'; renders חֵן; the keyword recurs, now extended beyond Moses to the people ('I and your people').
παρὰwithpreposition + dative (in the estimation of: 'with you')→ spatial or relational framingπαρά + dat.: 'with / in the sight of'; παρὰ σοί ('with you / in your estimation') marks the divine sphere of favorable regard.
σοίyouDativedative object of παρά→ participant reference or interestσύ (dat. σοί): 'you'; the divine person in whose estimation the favor exists.
ἐγώINominativesubject (emphatic, with τε καί: 'both I and …')→ participant referenceἐγώ: the emphatic 'I'; with τε … καί it couples Moses with the people as joint recipients of favor — Moses refuses to be favored apart from the people he leads.
τεbothcoordinating enclitic (τε … καί: 'both … and')→ discourse linkage or contrastτε: enclitic coordinator; with the following καί forms the correlative 'both I and your people,' binding Moses' fate to Israel's.
καὶandcoordinating conjunction (with τε: 'both … and')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject (coordinate with ἐγώ)→ participant prominenceλαός: 'people'; the recurring λαός σου ('your people') again claims Israel as God's own (cf. vv. 13, and contrast v. 1); Moses ties the people's standing to his own.
σουyourGenitivegenitive of possession (modifying λαός: 'your people')→ relational specificationσου: 'your' (= God's); the ownership-claim repeated.
ἀλλ᾿except / butadversative particle (in the idiom ἀλλ᾿ ἤ: 'except')→ discourse linkage or contrastἀλλά: 'but'; in the combination ἀλλ᾿ ἤ ('except / other than') it marks the sole exception — there is no way to demonstrate favor 'except' by God's going with them.
ἢthan / exceptparticle (with ἀλλά: 'except')→ discourse linkage or contrastἤ: 'than / or'; in ἀλλ᾿ ἤ it completes the exceptive idiom; the construction renders the Hebrew exclusive כִּי אִם ('except / unless').
συμπορευομένουgoing withPres Mid Part Gen Sg Masc · συμπορεύομαιgenitive absolute (condition/means: 'by your going with us')→ imperfective participle (ongoing accompaniment)συμπορεύομαι: 'go along with / journey together'; the συν- compound names exactly the accompaniment denied in v. 3 (οὐ … μὴ συναναβῶ μετὰ σοῦ); the genitive-absolute construction (συμπορευομένου σου) makes God's going-with the one condition by which favor is shown — the climactic restatement of the chapter's central petition.
σουyourGenitivegenitive subject of the absolute participle (συμπορευομένου σου)→ relational specificationσου: 'your'; the subject of the genitive absolute — 'you going with us'; the personal Presence, not an angel, is the demanded condition.
μεθ᾿withpreposition + genitive (accompaniment, elided)→ spatial or relational framingμετά + gen.: 'with'; μεθ᾿ ἡμῶν ('with us') restores the accompaniment-language of v. 3 (μετὰ σοῦ) but now first-person plural — Moses includes himself among the people who need the Presence.
ἡμῶνusGenitivegenitive object of μεθ᾿ (1st person plural)→ relational specificationἡμεῖς (gen. ἡμῶν): 'us'; the shift to 'us' unites Moses and people — the Presence must go with the whole community, not merely the leader.
καὶand socoordinating conjunction (consecutive: 'and so')→ discourse linkage or contrastκαί: here with consecutive force ('and so'), introducing the result of the Presence going with them — the glorification of Israel above the nations.
ἐνδοξασθήσομαιI shall be glorifiedFut Pass Indic 1 Sg · ἐνδοξάζομαιmain verb (the consequence: glorification)→ predictive future passive (the resultant honor before the nations)ἐνδοξάζω: 'glorify / make glorious / honor'; the passive ἐνδοξασθήσομαι ('I shall be glorified / honored') is rooted in δόξα ('glory'); the same root as the δόξα Moses begs to see (vv. 18–22) — the people's reflected glory before the nations depends on the indwelling of the divine glory; renders נִפְלִינוּ ('we shall be distinguished').
ἐγώINominativesubject (emphatic, with τε καί)→ participant referenceἐγώ: the emphatic 'I'; again coupled with the people, the joint subject of the promised glorification.
τεbothcoordinating enclitic (τε … καί)→ discourse linkage or contrastτε: enclitic coordinator binding Moses and people once more.
καὶandcoordinating conjunction (with τε)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject (coordinate with ἐγώ)→ participant prominenceλαός: 'people'; the repeated λαός σου seals the argument — God's people, glorified with their mediator by the Presence.
σουyourGenitivegenitive of possession (modifying λαός: 'your people')→ relational specificationσου: 'your' (= God's); the final repetition of the ownership-claim.
παρὰabove / beyondpreposition + accusative (comparison: 'above all')→ spatial or relational framingπαρά + acc.: 'beyond / above / in comparison with'; παρὰ πάντα τὰ ἔθνη ('above all the nations') marks Israel's unique distinction — the Presence is the differentia between Israel and every other people.
πάνταallAccusativeattributive adjective (modifying ἔθνη)→ object specificationπᾶς: 'all'; the totalizing 'all the nations' universalizes the comparison — no people on earth has what Israel has in the accompanying God.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsAccusativeaccusative of comparison (object of παρά)→ object specificationἔθνος (pl. ἔθνη): 'nations / gentiles'; renders גּוֹיִם; here the other peoples of the earth against whom Israel is distinguished; the contrast λαός (God's people) / ἔθνη (the nations) is theologically loaded.
ὅσαas many asNominativerelative pronoun (correlative: 'all that')→ participant referenceὅσος: 'as many as / all that'; the correlative relative ('as many nations as are upon the earth') totalizes the comparison — every nation without exception.
ἐπὶuponpreposition + genitive (location: 'upon the earth')→ spatial or relational framingἐπί + gen.: 'upon / on'; locates the nations 'upon the earth,' giving the comparison global scope.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ἐπί (location)→ relational specificationγῆ: 'earth / land'; here 'the earth' in the global sense — all the nations of the whole earth, against which Israel's distinction by the Presence is measured.
ἐστινis / arePres Act Indic 3 Sg · εἰμίverb of relative clause (with ὅσα: 'as many as there are')→ stative present (existence of the nations)εἰμί: 'be / exist'; the singular ἐστιν with the neuter plural subject ὅσα (the regular Greek neuter-plural-takes-singular-verb rule); 'all that are upon the earth' — the existential verb completing the comparison.
17

καὶ εἶπεν κύριος πρὸς Μωυσῆν καὶ τοῦτόν σοι τὸν λόγον ὃν εἴρηκας ποιήσω εὕρηκας γὰρ χάριν ἐνώπιόν μου καὶ οἶδά σε παρὰ πάντας

And the LORD said to Moses, 'This word also which you have spoken I will do, for you have found favor before me, and I know you above all.'

The granting of the petition: the divine ratification of Moses' pleaκαὶ εἶπεν κύριος πρὸς Μωυσῆν
YHWH grants the request in full: 'this word also … I will do.' The ground is restated in the two assurances from v. 12, now confirmed: εὕρηκας χάριν ἐνώπιόν μου ('you have found favor before me') and οἶδά σε παρὰ πάντας ('I know you above all'). The granting resolves the crisis opened at v. 3: the personal Presence will go with the people after all, secured by Moses' unique standing before God.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (the decisive word of granting)λέγω: the aorist εἶπεν marks the solemn, decisive divine word that grants Moses' plea — a formal ratification after the rapid present-tense exchange of vv. 14–15.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; the divine speaker formally grants the petition, re-owning the people and pledging his Presence.
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: the accusative as directional object; Moses receives the granting-word as mediator for the people.
καὶalsoadverbial/ascensive conjunction ('this word also')→ discourse linkage or contrastκαί: here ascensive/adverbial 'also / even'; 'this word also I will do' implies an addition to favors already granted — the Presence is conceded on top of the prior assurances.
τοῦτόνthisAccusativedemonstrative adjective (modifying λόγον)→ participant referenceοὗτος: 'this'; 'this word' = the specific petition Moses has just made; the demonstrative is fronted for emphasis, focusing on the precise request being granted.
σοιfor youDativedative of advantage (indirect object: 'for you')→ participant reference or interestσοι: 'for you'; the dative of advantage — the granting is done on Moses' behalf, in his favor.
τὸνtheAccusativearticle (with λόγον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγονword / requestAccusativedirect object of ποιήσω→ object specificationλόγος: 'word / matter / request'; renders דָּבָר; here 'this word' is Moses' petition; God promises to 'do' (ποιήσω) the very word Moses spoke — a perfect granting of the request.
ὃνwhichAccusativerelative pronoun (object of εἴρηκας, antecedent λόγον)→ participant referenceὅς: relative pronoun, 'which'; refers back to τὸν λόγον — the precise petition Moses voiced.
εἴρηκαςyou have spokenPerf Act Indic 2 Sg · λέγω (εἴρω)verb of relative clause (Moses' request)→ resultative perfect (the spoken-and-standing request)λέγω / εἴρω (perf. εἴρηκα): 'speak / say'; the perfect εἴρηκας ('you have spoken [and it stands]') treats Moses' request as a fixed word now to be honored; the perfect underscores that the petition remains in force and is being answered point for point.
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb (the granting: 'I will do')→ predictive future (the pledged fulfilment)ποιέω: 'do / make / perform'; renders עָשָׂה; 'I will do this word' is the formal granting; the verb echoes δείξω … ἃ ποιήσω σοι of v. 5 — 'what I will do to you' is now revealed as the granting of the Presence.
εὕρηκαςyou have foundPerf Act Indic 2 Sg · εὑρίσκωverb of causal clause (with γάρ: the ground of the granting)→ resultative perfect (the abiding favor that grounds the grant)εὑρίσκω: 'find'; εὕρηκας χάριν ('you have found favor') — God himself now confirms the very thing Moses claimed (vv. 13, 16); the perfect states the favor as settled fact, the basis of the grant; the divine echo of Moses' own words seals the relationship.
γὰρforcausal conjunction (post-positive: ground of the granting)→ discourse linkage or contrastγάρ: 'for / because'; introduces the reason God grants the request — Moses' found favor and intimate knownness.
χάρινfavor / graceAccusativedirect object of εὕρηκας→ object specificationχάρις: 'grace / favor'; renders חֵן; the keyword now on God's own lips, ratifying Moses' standing — favor 'before me,' in God's own estimation.
ἐνώπιόνbefore / in the sight ofimproper preposition + genitive (Hebraism: 'before me')→ spatial or relational framingἐνώπιον: 'before / in the presence of'; Hebraism rendering לְפָנַי / בְּעֵינַי; a near-synonym of ἐναντίον (vv. 13, 16); 'favor before me' = in God's own sight, the highest validation.
μουmeGenitivegenitive object of ἐνώπιον (God speaking of himself)→ relational specificationμου: 'me'; in the divine speech 'before me' = before YHWH himself; Moses' favor is validated by the very person whose favor it is.
καὶandcoordinate conjunction (second ground)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἶδάI knowPerf Act Indic 1 Sg · οἶδαmain verb of second causal clause (perfect with present sense)→ stative perfect (present, settled knowing)οἶδα: 'know' (perfect with present meaning); renders יָדַע; 'I know you above all' confirms the intimate, elective relationship Moses cited in v. 12; to be known by God is to be chosen and favored — the deepest ground of the granted Presence.
σεyouAccusativedirect object of οἶδα→ participant referenceσε: 'you'; Moses, known by God 'above all' — the unique standing that secures the Presence for the whole people.
παρὰabove / beyondpreposition + accusative (comparison: 'above all')→ spatial or relational framingπαρά + acc.: 'beyond / above'; the comparative idiom παρὰ πάντας ('above all') — God's confirming echo of Moses' own words in v. 12, marking Moses' unrivalled intimacy with God (cf. Num 12:6–8; Deut 34:10).
πάνταςallAccusativeaccusative of comparison (object of παρά: 'above all')→ object specificationπᾶς: 'all'; 'above all [others]' — Moses' singular standing among all people; the basis on which the unique gift of the accompanying Presence is granted.
18

καὶ λέγει δεῖξόν μοι τὴν σεαυτοῦ δόξαν

And he says, 'Show me your own glory.'

Moses' supreme petition: 'show me your glory' (opening the theophany)καὶ λέγει
Emboldened by the granted favor, Moses makes his supreme request: δεῖξόν μοι τὴν σεαυτοῦ δόξαν ('show me your own glory'). The historic present λέγει heightens the moment. This petition for the unveiled δόξα goes beyond the face-to-face speech of v. 11 and opens the theophany (vv. 19–23), where God will grant a partial vision (his goodness and Name, his 'back parts') but withhold the full sight of his face.
Word-by-word analysis· 7 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (speech-introduction, historic present)→ historic present (vivid immediacy of the supreme petition)λέγω (pres.): the historic present λέγει, Moses as subject, gives dramatic immediacy to the boldest request of all — to see God's glory.
δεῖξόνshowAor Act Impv 2 Sg · δείκνυμιmain verb (the petition: imperative of request)→ ingressive aorist imperative (the act of showing requested)δείκνυμι: 'show / display / reveal'; renders הַרְאֵנִי (Hiphil of רָאָה); the same verb God used at v. 5 (δείξω σοι) — there God shows 'what I will do,' here Moses asks to be shown God's very glory; the boldest petition, granted only in part (vv. 19–23).
μοιto meDativedative indirect object of δεῖξον→ participant reference or interestμοι: 'to me'; the personal recipient of the requested vision — Moses alone, on the basis of his unique favor.
τὴνtheAccusativearticle (with δόξαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σεαυτοῦyour ownGenitivereflexive possessive genitive (modifying δόξαν: 'your own glory')→ relational specificationσεαυτοῦ: reflexive 'your own'; the emphatic possessive intensifies the request — not merely a manifestation but God's very own glory; echoes σεαυτόν of v. 13 (ἐμφάνισόν μοι σεαυτόν), now sharpened to 'your own glory.'
δόξανgloryAccusativedirect object of δεῖξον→ object specificationδόξα: 'glory / splendor / visible majesty'; renders כָּבוֹד; the כָּבוֹד of YHWH is his manifest, weighty presence; the same noun was used ironically of the people's 'robes of glories' (v. 5) and of their being 'glorified' before the nations (v. 16); here it is the divine glory itself that Moses longs to behold — a vision God will mediate, but not fully grant (v. 20).
19

καὶ εἶπεν ἐγὼ παρελεύσομαι πρότερός σου τῇ δόξῃ μου καὶ καλέσω ἐπὶ τῷ ὀνόματί μου κύριος ἐναντίον σου καὶ ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω

And he said, 'I will pass before you in my glory, and I will call upon my name, "the LORD," before you; and I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion.'

HEADLINE CRUX — the divine self-proclamation of the Name and sovereign mercy (quoted at Rom 9:15)καὶ εἶπεν ἐγὼ παρελεύσομαι
The pivotal divine response: YHWH will pass before Moses in his glory and proclaim his Name. The climactic formula ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω ('I will have mercy on whomever I have mercy …') is quoted verbatim by Paul at Rom 9:15 as the scriptural ground of God's sovereign, unconditioned mercy. The construction (verb + relative + ἄν + cognate present subjunctive) renders the Hebrew idem-per-idem idiom (אֲשֶׁר אָחֹן … וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם), asserting that mercy flows from God's own free determination, not from any external claim.
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (the solemn divine self-proclamation)λέγω: the aorist εἶπεν introduces the weighty divine self-revelation; the shift from the rapid historic presents (vv. 14–18) to the aorist marks the gravity of the proclamation of the Name.
ἐγὼINominativesubject (emphatic first-person: YHWH himself)→ participant referenceἐγώ: the emphatic 'I'; God himself is the sole agent of the theophany and the proclamation — the whole self-revelation proceeds from his own initiative.
παρελεύσομαιI will pass byFut Mid Indic 1 Sg · παρέρχομαιmain verb (divine first-person promise of theophany)→ predictive future (the passing-by of the glory)παρέρχομαι: 'pass by / pass before / go past'; renders עָבַר; the 'passing by' of the glory is the mode of the theophany (cf. v. 22 ἕως ἂν παρέλθω; 34:6 where YHWH 'passes before' Moses proclaiming the Name); the same verb shapes the Horeb theophany to Elijah (3 Kgdms 19:11).
πρότερόςbefore / ahead ofNominativepredicate adjective (comparative: 'ahead of you')→ participant prominenceπρότερος: 'former / earlier / in front'; the comparative adjective used adverbially ('I will pass before you / ahead of you'); it locates Moses behind the passing glory — he will see it only as it goes past, prefiguring the 'back parts' of v. 23.
σουyouGenitivegenitive of comparison (with πρότερος: 'before you')→ relational specificationσου: the genitive of comparison after πρότερος ('before you'); Moses is positioned as the one past whom the glory moves.
τῇin theDativearticle (with δόξῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξῃgloryDativedative of manner/accompaniment ('in my glory')→ sphere or referenceδόξα: 'glory'; renders כָּבוֹד; the dative τῇ δόξῃ μου ('in my glory') is the answer to Moses' request (v. 18) — God will indeed pass in his glory, though Moses may behold only its aftermath (v. 23); the keyword δόξα reaches its theological climax here.
μουmyGenitivegenitive of possession (modifying δόξῃ)→ relational specificationμου: 'my'; the glory is God's own — the very σεαυτοῦ δόξαν Moses asked to see (v. 18).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καλέσωI will call / proclaimFut Act Indic 1 Sg · καλέωmain verb (divine proclamation of the Name)→ predictive future (the proclamation of the Name)καλέω: 'call / proclaim / name'; renders קָרָא; the idiom καλέσω ἐπὶ τῷ ὀνόματι ('I will call upon/with my name') renders וְקָרָאתִי בְשֵׁם יהוה — God himself proclaims his own Name; this proclamation is fulfilled at 34:5–7 in the great recital of the divine attributes.
ἐπὶupon / withpreposition + dative (with καλέσω: 'call with/upon my name')→ spatial or relational framingἐπί + dat.: 'upon / at / with'; in καλέσω ἐπὶ τῷ ὀνόματί μου it marks the means or basis of the proclamation — God proclaims 'with/by my name,' announcing himself as κύριος.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματίnameDativedative object of ἐπί (the Name proclaimed)→ sphere or referenceὄνομα: 'name'; renders שֵׁם; in Hebrew thought the 'name' carries the person's revealed character and presence; to proclaim the Name (יהוה) is to disclose God's very nature — supremely his mercy (the following clauses).
μουmyGenitivegenitive of possession (modifying ὀνόματι)→ relational specificationμου: 'my'; the Name is God's own self-designation; the proclamation is God revealing himself by his covenant name.
κύριοςthe LORDNominativenominative in apposition (the content of the Name: 'the LORD')→ participant prominenceκύριος: the Tetragrammaton יהוה; here κύριος is the very Name God proclaims — the nominative stands in apposition as the named content ('my name, [namely] "the LORD"'); the divine name disclosed at the burning bush (3:14–15) is here proclaimed as the bearer of sovereign mercy.
ἐναντίονbeforeimproper preposition + genitive (Hebraism: 'before you')→ spatial or relational framingἐναντίον: 'before / in the presence of'; the proclamation is made 'before you' — Moses is the witness to the public self-naming of God.
σουyouGenitivegenitive object of ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
καὶandcoordinate conjunction (introducing the sovereign-mercy formula)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλεήσωI will have mercyFut Act Indic 1 Sg · ἐλεέωmain verb (the sovereign-mercy declaration; quoted at Rom 9:15)→ predictive/gnomic future (the free exercise of mercy)ἐλεέω: 'have mercy / show pity'; renders חָנַן; the clause ἐλεήσω ὃν ἂν ἐλεῶ ('I will have mercy on whomever I have mercy') is quoted verbatim by Paul at Rom 9:15 (with οἰκτιρήσω) as the proof-text of God's sovereign, unconditioned mercy; the construction asserts that mercy proceeds from God's own free will, not from human merit or claim.
ὃνwhomeverAccusativerelative pronoun (object of both ἐλεήσω and ἐλεῶ)→ participant referenceὅς: relative pronoun, 'whom(ever)'; with ἄν and the subjunctive forms the indefinite relative ('whomever') — the object of mercy is left deliberately open, defined only by God's own choosing.
ἂν(indefinite particle)modal particle (with relative + subjunctive: indefinite)→ discourse linkage or contrastἄν: the modal particle making the relative clause indefinite ('whomever'); essential to the idem-per-idem construction expressing God's free determination.
ἐλεῶI have mercyPres Act Subj 1 Sg · ἐλεέωverb of indefinite relative clause (cognate with ἐλεήσω)→ present subjunctive (the free, characteristic act of mercy)ἐλεέω (pres. subj.): the cognate present subjunctive completing the idem-per-idem idiom (אֲשֶׁר אָחֹן) — 'whomever I [choose to] have mercy on'; the repetition of the same verb root makes the act of mercy self-referential to God's own will, the grammatical heart of divine sovereignty in mercy.
καὶandcoordinate conjunction (parallel clause of compassion)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἰκτιρήσωI will have compassionFut Act Indic 1 Sg · οἰκτίρωmain verb (parallel sovereign-compassion declaration; quoted at Rom 9:15)→ predictive/gnomic future (the free exercise of compassion)οἰκτίρω: 'have compassion / pity'; renders רִחַם; the parallel clause οἰκτιρήσω ὃν ἂν οἰκτίρω ('I will have compassion on whomever I have compassion') reinforces the first; Paul cites both verbs at Rom 9:15; the synonymous pairing of ἐλεέω (חנן) and οἰκτίρω (רחם) is a hendiadys for God's tender, freely-given mercy.
ὃνwhomeverAccusativerelative pronoun (object of both οἰκτιρήσω and οἰκτίρω)→ participant referenceὅς: relative pronoun, 'whom(ever)'; the second indefinite relative, parallel to the first, leaving the object of compassion to God's free choosing.
ἂν(indefinite particle)modal particle (with relative + subjunctive: indefinite)→ discourse linkage or contrastἄν: the modal particle making the second relative clause indefinite ('whomever'), parallel to the first.
οἰκτίρωI have compassionPres Act Subj 1 Sg · οἰκτίρωverb of indefinite relative clause (cognate with οἰκτιρήσω)→ present subjunctive (the free, characteristic act of compassion)οἰκτίρω (pres. subj.): the cognate present subjunctive completing the second idem-per-idem clause (אֶת־אֲשֶׁר אֲרַחֵם); the self-referential construction grounds compassion, like mercy, wholly in God's own sovereign determination — the verse Paul deploys to deny that election rests on human willing or running (Rom 9:16).
20

καὶ εἶπεν οὐ δυνήσῃ ἰδεῖν μου τὸ πρόσωπον οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου καὶ ζήσεται

And he said, 'You will not be able to see my face; for no man shall see my face and live.'

The limit of theophany: the impossibility of seeing God's face and livingκαὶ εἶπεν οὐ δυνήσῃ ἰδεῖν μου τὸ πρόσωπον
God sets the limit of the granted vision: οὐ δυνήσῃ ἰδεῖν μου τὸ πρόσωπον ('you will not be able to see my face'). The reason follows in an emphatic οὐ … μή construction: no human being can see God's face and live. This qualifies the 'face to face' of v. 11 (a Hebraism for direct speech, not unmediated sight of the divine essence) and frames the mercy of vv. 21–23, where God protectively hides Moses so that he sees only the afterglow of the passing glory.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (the solemn limiting word)λέγω: the aorist εἶπεν introduces the divine qualification — the boundary God sets on Moses' request to see his glory.
οὐnotnegative particle (with δυνήσῃ)→ discourse linkage or contrastοὐ: the negative; flatly denies the possibility of seeing God's face — the limit of even Moses' privileged access.
δυνήσῃyou will be ableFut Mid Indic 2 Sg · δύναμαιmain verb (statement of impossibility)→ predictive future (the impossibility asserted)δύναμαι: 'be able / can'; renders יָכֹל; οὐ δυνήσῃ ('you will not be able') states a real impossibility, not a mere prohibition — the creaturely limit before the uncreated glory; not even the favored Moses can survive the sight of God's face.
ἰδεῖνto seeAor Act Inf · ὁράωcomplementary infinitive (with δυνήσῃ)→ aorist infinitive (the act of seeing)ὁράω (aor. inf. ἰδεῖν): 'see / behold'; the complementary infinitive after δυνήσῃ; 'to see my face' — the direct, unveiled vision of the divine essence that lies beyond human capacity.
μουmyGenitivegenitive of possession (modifying τὸ πρόσωπον)→ relational specificationμου: 'my'; fronted before its noun for emphasis ('my face'); the divine face is what may not be seen.
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of ἰδεῖν→ object specificationπρόσωπον: 'face / presence'; renders פָּנִים; the leitwort of the chapter (cf. vv. 2, 11, 23): the angel goes 'before the face,' YHWH speaks 'face to face,' but the face itself may not be seen and survived — the πρόσωπον denotes the full unveiled presence of God.
οὐnotnegative particle (first element of emphatic οὐ … μή)→ discourse linkage or contrastοὐ: with the following μή and aorist subjunctive ἴδῃ forms the emphatic negation (οὐ μή), the strongest 'certainly not' — no human at all can do this.
γὰρforcausal conjunction (post-positive: ground of the impossibility)→ discourse linkage or contrastγάρ: 'for / because'; introduces the universal reason for the impossibility — a general law, not a special case for Moses.
μὴnotnegative particle (second element of οὐ … μή)→ discourse linkage or contrastμή: the subjunctive negative; with οὐ and ἴδῃ forms the emphatic denial that any human can see God's face and live.
ἴδῃshould seeAor Act Subj 3 Sg · ὁράωsubjunctive in emphatic negation (οὐ μή + aor. subj.)→ emphatic denial (no man shall ever see)ὁράω (aor. subj. ἴδῃ): 'see'; in the οὐ μή construction it expresses the absolute impossibility — 'no man shall ever see my face [and live]'; the universal subject ἄνθρωπος makes this a statement about the human condition before the divine glory (cf. John 1:18; 1 Tim 6:16).
ἄνθρωποςa man / human beingNominativesubject of ἴδῃ (universal: 'no human')→ participant prominenceἄνθρωπος: 'man / human being'; renders אָדָם; the universal subject — no mortal whatever can survive the direct vision of God; the creaturely limit applies to all flesh, Moses included.
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπόνfaceAccusativedirect object of ἴδῃ→ object specificationπρόσωπον: 'face'; the repeated noun (cf. earlier in the verse) drives home the boundary — the divine face, the unveiled presence, is lethal to mortal sight.
μουmyGenitivegenitive of possession (modifying πρόσωπον)→ relational specificationμου: 'my'; God's own face — the surpassing glory that no creature can behold and survive.
καὶandcoordinating conjunction (consequential: 'and [yet] live')→ discourse linkage or contrastκαί: here with consequential force in a Hebraizing construction ('see … and live'), equivalent to 'and still live'; the Hebrew idiom וָחָי ('and live') makes survival the impossible second member.
ζήσεταιshall liveFut Mid Indic 3 Sg · ζάωmain verb (the impossible co-result: 'and live')→ predictive future (the survival that cannot follow)ζάω: 'live / be alive'; renders חָיָה; the future ζήσεται in the Hebraizing 'see … and live' construction expresses the impossibility of surviving the vision — to behold God's face is to die; the verse establishes the theological premise behind the protective hiding of vv. 21–23.
21

καὶ εἶπεν κύριος ἰδοὺ τόπος παρ᾿ ἐμοί στήσῃ ἐπὶ τῆς πέτρας

And the LORD said, 'Behold, there is a place beside me; you shall stand upon the rock.'

Provision of a sheltered vantage: the place on the rockκαὶ εἶπεν κύριος ἰδοὺ τόπος παρ᾿ ἐμοί
Having set the limit (v. 20), YHWH graciously provides a means: a place 'beside me' where Moses will stand upon the rock. The ἰδού draws attention to the divine accommodation. The 'place beside me' (τόπος παρ᾿ ἐμοί) and the rock (ἡ πέτρα) supply the protected vantage from which Moses may witness the passing glory without seeing the deadly face — the setting for the cleft-of-the-rock theophany of vv. 22–23.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (the gracious provision-word)λέγω: the aorist εἶπεν introduces God's gracious accommodation — having denied the sight of his face, he provides a sheltered vantage.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; the divine speaker who both limits and graciously accommodates Moses' longing to see the glory.
ἰδοὺbeholddemonstrative interjection (attention-marker)→ clausal contributionἰδού: 'behold / look'; renders הִנֵּה; draws Moses' attention to the provided place — the gracious turn after the stern limit of v. 20.
τόποςa placeNominativesubject of verbless clause ('there is a place')→ participant prominenceτόπος: 'place / spot'; renders מָקוֹם; the subject of the verbless clause ('behold, a place [is] beside me'); the designated location of the theophany, close to God yet sheltered.
παρ᾿besidepreposition + dative (proximity: 'beside me', elided)→ spatial or relational framingπαρά + dat.: 'beside / near / with'; παρ᾿ ἐμοί ('beside me') marks the place as in God's own immediate vicinity — Moses is granted nearness to the very glory, though shielded from its face.
ἐμοίmeDativedative object of παρ᾿ (emphatic 1st person)→ participant reference or interestἐγώ (dat. ἐμοί): the emphatic 'me'; the place is 'beside me' — God's gracious provision of proximity to himself.
στήσῃyou shall standFut Mid Indic 2 Sg · ἵστημιmain verb (instruction: where Moses will stand)→ predictive/imperatival future (the appointed standing)ἵστημι (fut. mid. στήσῃ): 'stand / take one's stand'; the future with imperatival/directive force ('you shall stand'); renders נִצַּב; Moses is appointed his station upon the rock, the secure footing from which to witness the theophany.
ἐπὶuponpreposition + genitive (position: 'upon the rock')→ spatial or relational framingἐπί + gen.: 'upon / on'; locates Moses' standing upon the rock — the stable, sheltering site of the encounter.
τῆςtheGenitivearticle (with πέτρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτραςrockGenitivegenitive object of ἐπί (position)→ relational specificationπέτρα: 'rock / crag'; renders צוּר; the rock provides both the standing-place and (v. 22) the cleft of refuge; 'the rock' becomes a rich theological image of God as refuge and shelter (cf. Deut 32:4; Ps 18[17]:2; 1 Cor 10:4).
22

ἡνίκα δ᾿ ἂν παρέλθῃ μου ἡ δόξα καὶ θήσω σε εἰς ὀπὴν τῆς πέτρας καὶ σκεπάσω τῇ χειρί μου ἐπὶ σέ ἕως ἂν παρέλθω

'And whenever my glory passes by, then I will put you in a cleft of the rock and will cover you with my hand over you until I have passed by.'

The protective hiding: the cleft of the rock and the covering handἡνίκα δ᾿ ἂν παρέλθῃ μου ἡ δόξα
The mechanics of the protected vision: as the glory passes (παρέλθῃ … ἡ δόξα), God will place Moses in a cleft of the rock (ὀπὴ τῆς πέτρας) and shield him with his hand until the glory has passed (ἕως ἂν παρέλθω). The image of God's covering hand is one tender anthropomorphism guarding another (the deadly face); the temporal frame (ἡνίκα … ἕως ἄν) carefully sequences the hiding and the unveiling of v. 23.
Word-by-word analysis· 24 words
ἡνίκαwhen / whenevertemporal conjunction (with ἄν: indefinite-future)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; with ἄν and the subjunctive it forms an indefinite-temporal clause projecting the moment of the glory's passing.
δ᾿andnarrative continuative (post-positive δέ, elided)→ clausal contributionδέ: post-positive continuative, linking this temporal provision to the standing-place of v. 21.
ἂν(indefinite particle)modal particle (with ἡνίκα and subjunctive)→ discourse linkage or contrastἄν: the modal particle giving the temporal clause indefinite force ('whenever').
παρέλθῃpasses byAor Act Subj 3 Sg · παρέρχομαιverb of indefinite temporal clause→ ingressive aorist subjunctive (the moment of the glory's passing)παρέρχομαι: 'pass by / pass before'; the aorist subjunctive marks the punctual moment when the glory passes (cf. παρελεύσομαι, v. 19; παρέλθω at the verse's end); the passing of the glory is the event around which the hiding is timed.
μουmyGenitivegenitive of possession (modifying ἡ δόξα)→ relational specificationμου: 'my'; the glory is God's own — the same δόξα Moses asked to see (v. 18) and that God promised to pass in (v. 19).
ἡtheNominativearticle (with δόξα)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξαgloryNominativesubject of παρέλθῃ→ participant prominenceδόξα: 'glory'; renders כָּבוֹד; the divine glory in motion — its passing is the theophanic event; that it must be shielded from Moses confirms its lethal splendor (v. 20).
καὶthenapodotic conjunction (Hebraizing: 'then', introducing the main clause)→ discourse linkage or contrastκαί: here apodotic, introducing the main clause after the temporal protasis ('whenever … passes, then I will put') — a Hebraism (the waw of apodosis) common in LXX temporal sentences.
θήσωI will put / placeFut Act Indic 1 Sg · τίθημιmain verb (the placing of Moses in the cleft)→ predictive future (the protective placing)τίθημι: 'put / place / set'; renders שִׂים / נָתַן; God himself places Moses into the cleft — the act of protective concealment is God's own doing, an act of mercy guarding the favored servant from the deadly glory.
σεyouAccusativedirect object of θήσω→ participant referenceσε: 'you'; Moses, the object of the divine placing and protection.
εἰςintopreposition + accusative (goal: 'into a cleft')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal: 'into a cleft').
ὀπὴνcleft / holeAccusativeaccusative object of εἰς (destination)→ object specificationὀπή: 'opening / hole / cleft'; renders נְקִיק / נִקְרָה ('cleft of the rock'); the recess in the rock is the place of refuge where Moses is hidden as the glory passes — the famous 'cleft of the rock,' an enduring image of being sheltered in God during the overwhelming nearness of his presence.
τῆςof theGenitivearticle (with πέτρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτραςrockGenitivegenitive of relationship (cleft 'of the rock')→ relational specificationπέτρα: 'rock'; the same rock as v. 21, now providing the cleft of refuge; the rock as shelter develops the theological image of God as refuge (cf. Ps 18[17]:2; Isa 32:2).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σκεπάσωI will cover / shelterFut Act Indic 1 Sg · σκεπάζωmain verb (the covering with the hand)→ predictive future (the protective covering)σκεπάζω: 'cover / shelter / shield'; renders שַׂכֹּתִי (from שָׂכַךְ, 'cover / screen'); the covering hand is the second layer of protection (cleft + hand); the verb connotes sheltering protection (cf. the σκέπη, 'shelter,' of Ps 90[91]:1), here the tender shielding of Moses from the lethal glory.
τῇwith theDativearticle (with χειρί)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρίhandDativedative of instrument (means of covering: 'with my hand')→ sphere or referenceχείρ: 'hand'; renders כַּף ('palm'); the anthropomorphic 'hand of God' covers Moses — a striking accommodation, one anthropomorphism (the hand) shielding the creature from another (the face); the divine hand both reveals (in act) and conceals (the glory).
μουmyGenitivegenitive of possession (modifying χειρί)→ relational specificationμου: 'my'; the covering hand is God's own — a personal, protective gesture toward his favored servant.
ἐπὶoverpreposition + accusative (position: 'over you')→ spatial or relational framingἐπί + acc.: 'over / upon'; ἐπὶ σέ ('over you') describes the hand placed over Moses as a shielding cover during the passing of the glory.
σέyouAccusativeaccusative object of ἐπί (the one covered)→ participant referenceσέ: emphatic 'you'; Moses, sheltered beneath the divine hand.
ἕωςuntiltemporal conjunction (with ἄν and subjunctive: 'until')→ discourse linkage or contrastἕως: 'until'; with ἄν and the subjunctive παρέλθω it marks the temporal limit of the covering — Moses is shielded only until the glory has passed.
ἂν(indefinite particle)modal particle (with ἕως and subjunctive)→ discourse linkage or contrastἄν: the modal particle giving the ἕως-clause indefinite/contingent force.
παρέλθωI have passed byAor Act Subj 1 Sg · παρέρχομαιverb of temporal clause (with ἕως ἄν: 'until I pass')→ ingressive aorist subjunctive (the completion of the passing)παρέρχομαι: 'pass by'; the aorist subjunctive in the ἕως ἄν-clause marks the completion of the glory's passing as the terminus of the hiding; the third occurrence of the verb in the theophany (cf. παρελεύσομαι v. 19; παρέλθῃ above) frames the entire event as God's 'passing by.'
23

καὶ ἀφελῶ τὴν χεῖρα καὶ τότε ὄψῃ τὰ ὀπίσω μου τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι

'And I will take away my hand, and then you shall see my back parts; but my face shall not be seen by you.'

The granted vision and its limit: the back parts seen, the face withheldκαὶ ἀφελῶ τὴν χεῖρα καὶ τότε ὄψῃ τὰ ὀπίσω μου
The chapter's resolution of the theophany: God will remove his hand and Moses will see τὰ ὀπίσω μου ('my back parts') — the afterglow of the departed glory — but τὸ … πρόσωπόν μου οὐκ ὀφθήσεταί σοι ('my face shall not be seen by you'). The passive ὀφθήσεται preserves divine sovereignty over the vision. The verse holds together the chapter's twin truths: the reality of an unparalleled granted nearness (the back parts), and the abiding limit that God's face remains unseen, fulfilling v. 20.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφελῶI will take awayFut Act Indic 1 Sg · ἀφαιρέωmain verb (removal of the covering hand)→ predictive future (the lifting of the hand)ἀφαιρέω: 'take away / remove'; renders הֲסִרֹתִי (from סוּר); God removes the sheltering hand once the glory has passed; the same verb root as ἀφέλεσθε / περιείλαντο (vv. 5–6, the stripping of ornaments) — here God 'strips away' his own covering to grant the partial vision.
τὴνtheAccusativearticle (with χεῖρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativedirect object of ἀφελῶ→ object specificationχείρ: 'hand'; the covering hand of v. 22, now removed; its withdrawal permits the granted glimpse of the glory's aftermath.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τότεthentemporal adverb (sequencing: 'then / at that point')→ adverbial qualificationτότε: 'then / at that time'; marks the precise moment — only after the glory has passed and the hand is removed may Moses look; the careful sequencing protects him from the lethal face.
ὄψῃyou shall seeFut Mid Indic 2 Sg · ὁράωmain verb (the granted vision)→ predictive future (the permitted seeing)ὁράω (fut. mid. ὄψῃ): 'see / behold'; renders רָאִיתָ; the granted vision — Moses will indeed see, but only τὰ ὀπίσω, the 'back parts'; the very verb of his request (ἰδεῖν, v. 20) is now fulfilled in a carefully limited way.
τὰtheAccusativearticle (substantivizing ὀπίσω)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀπίσωback parts / hinder partsAccusativesubstantivized adverb (direct object of ὄψῃ: 'the things behind')→ object specificationὀπίσω: 'behind / after'; the substantivized neuter plural τὰ ὀπίσω ('the back parts / the things behind') renders אֲחֹרָי ('my back'); Moses sees only the afterglow of the departed glory — what can be perceived once the face has passed; the anthropomorphism guards the mystery: God's essence (the face) remains hidden, only his 'wake' is seen.
μουmyGenitivegenitive of possession (modifying τὰ ὀπίσω)→ relational specificationμου: 'my'; the back parts are God's own — what Moses may behold of the divine glory: its trailing presence, not its face.
τὸtheNominativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative (post-positive: contrasting face with back parts)→ discourse linkage or contrastδέ: post-positive adversative; sharply contrasts what may be seen (the back parts) with what may not (the face) — the climactic antithesis of the chapter.
πρόσωπόνfaceNominativesubject of ὀφθήσεται (fronted for contrast)→ participant prominenceπρόσωπον: 'face / presence'; renders פָּנִים; the climactic recurrence of the leitwort — the divine face, fronted for emphatic contrast, is precisely what remains unseen, fulfilling the limit set in v. 20 and qualifying the 'face to face' of v. 11.
μουmyGenitivegenitive of possession (modifying πρόσωπον)→ relational specificationμου: 'my'; God's own face — the unveiled presence that no creature may behold and live.
οὐκnotnegative particle (with ὀφθήσεται)→ discourse linkage or contrastοὐ: the negative; flatly denies that the face will be seen — the abiding limit even within the granted theophany.
ὀφθήσεταίshall be seenFut Pass Indic 3 Sg · ὁράωmain verb (the withheld vision, passive)→ predictive future passive (the face that will not be shown)ὁράω (fut. pass. ὀφθήσεται): 'be seen / appear'; the passive 'shall not be seen' (rather than 'you shall not see') subtly preserves divine sovereignty — it is not merely that Moses cannot look but that God does not show his face; the same passive (ὤφθη) is the standard LXX verb for theophanic appearing (cf. Gen 12:7; Exod 3:2), here negated for the face.
σοιto you / by youDativedative of agent/reference (with passive: 'be seen by/to you')→ participant reference or interestσοι: 'to/by you'; the dative with the passive ὀφθήσεται functions as dative of reference or agent ('shall not be seen by you / for you'); the chapter closes on the abiding mystery — even Moses, known and favored above all, does not see the face of God.