1
καὶ εἶπεν κύριος πρὸς Μωυσῆν λάξευσον σεαυτῷ δύο πλάκας λιθίνας καθὼς καὶ αἱ πρῶται καὶ ἀνάβηθι πρός με εἰς τὸ ὄρος καὶ γράψω ἐπὶ τῶν πλακῶν τὰ ῥήματα ἃ ἦν ἐν ταῖς πλαξὶν ταῖς πρώταις αἷς συνέτριψας
And the LORD said to Moses, 'Cut for yourself two stone tablets like also the first ones, and come up to me onto the mountain, and I will write upon the tablets the words that were on the first tablets, which you shattered.'
The standard LXX speech-formula καὶ εἶπεν κύριος πρὸς Μωυσῆν opens the covenant-renewal narrative after the destruction of the first tablets (32:19). The command λάξευσον … καθὼς καὶ αἱ πρῶται explicitly recalls the broken originals (αἷς συνέτριψας), framing the chapter as restoration: the same words on new stone.
Word-by-word analysis· 37 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 καὶ εἶπεν κύριος πρὸς Μωυσῆν recurs at each new divine commission throughout Exodus (cf. 4:21; 6:1; 11:1).
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech, the divine initiative restoring the broken covenant.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/third-declension noun in Rahlfs' LXX (gen. Μωυσῆ, dat. Μωυσῇ, acc. Μωυσῆν); accusative here as directional object of πρός.
λάξευσονhew / cutAor Act Impv 2 Sg · λαξεύωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commanded act: cut out)λαξεύω: 'hew / cut (stone)'; renders Hebrew פְּסָל ('cut, chisel'); a comparatively rare verb appropriate to quarrying or shaping stone; the command that Moses himself cut the new tablets (whereas the first were divinely made, 32:16) is a noted point — the medium is now human-hewn, but the writing (γράψω) remains divine.
σεαυτῷfor yourselfDativereflexive dative of advantage (ethical dative)→ sphere or referenceσεαυτοῦ: reflexive pronoun; the dative σεαυτῷ ('for yourself') renders the Hebrew ethical dative לְךָ, idiomatic with imperatives of self-involving action; it personalizes the command, binding Moses to the renewal.
δύοtwoAccusativenumeral modifier (indeclinable) of πλάκας→ measure or countδύο: 'two'; indeclinable numeral; the two tablets correspond to the two of 31:18 and 32:15, the standard form of the covenant document.
πλάκαςtabletsAccusativedirect object of λάξευσον→ object specificationπλάξ: 'flat stone / tablet'; renders לוּחַ; the tablets of the covenant (πλάκες τῆς διαθήκης, v. 28) are the inscribed witness of the Sinai pact; this term frames the whole chapter (vv. 1, 4, 28, 29).
λιθίναςof stoneAccusativeattributive adjective (material) of πλάκας→ object specificationλίθινος: 'made of stone'; renders אֶבֶן; the permanence of stone underscores the durability and authority of the inscribed covenant.
καθὼςjust ascomparative conjunction ('according as')→ discourse linkage or contrastκαθώς: 'just as / according as'; introduces the comparison with the first tablets, stressing exact correspondence between the destroyed originals and their replacements.
καὶalsoadjunctive adverbial καί ('also / even')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle (with substantival πρῶται)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρῶταιfirst onesNominativesubstantival adjective ('the first [tablets]')→ participant prominenceπρῶτος: 'first'; substantival feminine plural αἱ πρῶται refers back to the first tablets of 31:18, made and written by God and shattered by Moses at 32:19; the explicit recall sets up the restoration motif.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνάβηθιcome upAor Act Impv 2 Sg · ἀναβαίνωmain verb (second divine imperative)→ ingressive aorist imperative (commanded ascent)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the imperative ἀνάβηθι summons Moses back up Sinai, reprising the original ascent of 24:12–18 and binding the renewal to the first covenant-making.
πρόςtopreposition + accusative (direction)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
μεmeAccusativeaccusative object of πρός (the LORD himself)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the LORD himself).
εἰςontopreposition + accusative (direction of ascent)→ spatial or relational framingεἰς: meaning 'onto'; here it marks the relation signaled by preposition + accusative (direction of ascent).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς (goal of ascent)→ object specificationὄρος: 'mountain'; renders הַר; the mountain is Sinai (named in v. 2), the locus of theophany and covenant throughout Exodus 19–34.
καὶandcoordinate conjunction (introducing divine promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γράψωI will writeFut Act Indic 1 Sg · γράφωmain verb (divine first-person promise)→ predictive future (divine act of inscription)γράφω: 'write'; renders כָּתַב; the first-person γράψω asserts that the LORD himself will inscribe the words — a point in tension with v. 28, where Moses 'wrote' the words; the LXX, like the Hebrew, leaves the authorship of the second writing theologically layered (divine word, human hand).
ἐπὶuponpreposition + genitive (surface of inscription)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (surface of inscription).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλακῶνtabletsGenitivegenitive object of ἐπί ('upon the tablets')→ relational specificationπλάξ (gen. pl. πλακῶν): the tablets again; the inscription surface of the covenant document.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of γράψω→ object specificationῥῆμα: 'word / saying / matter'; renders דָּבָר; τὰ ῥήματα here are the covenant words (the Decalogue, 'the ten words' of v. 28); ῥῆμα and λόγος are used interchangeably in the chapter (cf. vv. 27–28).
ἃwhichAccusativerelative pronoun (object/subject of ἦν, antecedent ῥήματα)→ participant referenceὅς: relative pronoun; neuter plural ἅ agrees with ῥήματα; introduces the relative clause identifying these words with those on the first tablets.
ἦνwereImpf Act Indic 3 Sg · εἰμίverb of relative clause (neuter plural subject with singular verb)→ descriptive imperfect (state of the words on the first tablets)εἰμί (impf. ἦν): the singular verb with neuter plural subject (τὰ ῥήματα … ἃ ἦν) is normal Greek concord; the imperfect describes the words' prior presence on the now-shattered tablets.
ἐνonpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).
ταῖςtheDativearticle→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλαξὶνtabletsDativedative object of ἐν (location of the words)→ sphere or referenceπλάξ (dat. pl. πλαξίν): the first tablets again, now in the dative of location.
ταῖςtheDativearticle (attributive position with πρώταις)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πρώταιςfirstDativeattributive adjective ('the first tablets')→ sphere or referenceπρῶτος: 'first'; the repeated αἱ πρῶται / ταῖς πρώταις keeps the original tablets in view, making this verse a deliberate echo and restoration of 31:18–32:19.
αἷςwhichDativerelative pronoun (object of συνέτριψας, antecedent πλαξίν)→ participant reference or interestὅς: relative pronoun; the dative αἷς is governed by συντρίβω in the sense 'which you shattered'; the antecedent is the first tablets.
συνέτριψαςyou shatteredAor Act Indic 2 Sg · συντρίβωverb of relative clause (Moses' act of breaking the tablets)→ constative aorist (the completed shattering of 32:19)συντρίβω: 'shatter / break in pieces'; renders שָׁבַר; the verb directly recalls 32:19 (συνέτριψεν αὐτὰς ὑπὸ τὸ ὄρος), where Moses smashed the first tablets at the sight of the calf; the same root συντρίβω will be used at v. 13 for breaking the Canaanite pillars — a deliberate verbal link between idolatry destroyed and covenant renewed.
2
καὶ γίνου ἕτοιμος εἰς τὸ πρωὶ καὶ ἀναβήσῃ ἐπὶ τὸ ὄρος τὸ Σινα καὶ στήσῃ μοι ἐκεῖ ἐπ᾿ ἄκρου τοῦ ὄρους
And be ready by the morning, and you shall go up onto Mount Sinai and present yourself to me there on the summit of the mountain.
The command-sequence continues with a present imperative of readiness (γίνου ἕτοιμος) and two futures with imperatival force (ἀναβήσῃ, στήσῃ). The dawn timing and the lone summit-meeting reprise the original Sinai ascent of 19:20; 24:12–18.
Word-by-word analysis· 21 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γίνουbe / becomePres Mid Impv 2 Sg · γίνομαιmain verb (imperative of readiness)→ durative present imperative (be in a state of readiness)γίνομαι: 'become / be'; the present imperative γίνου ἕτοιμος ('be ready / get ready') stresses the ongoing state of preparedness required before the theophany; renders the Hebrew imperative הֱיֵה נָכוֹן (cf. 19:11, 15).
ἕτοιμοςreadyNominativepredicate adjective (with γίνου)→ participant prominenceἕτοιμος: 'ready / prepared'; renders נָכוֹן; the readiness language echoes the preparation for the first Sinai theophany (19:11).
εἰςby / forpreposition + accusative (temporal: 'by the morning')→ spatial or relational framingεἰς: meaning 'by'; here it marks the relation signaled by preposition + accusative (temporal: 'by the morning').
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωὶmorningAccusativeaccusative object of εἰς (temporal goal: 'by morning')→ object specificationπρωΐ: 'morning / early'; here the substantivized neuter τὸ πρωί ('the morning'); renders בֹּקֶר; the dawn timing fits the solemn approach to the holy mountain; cf. ὀρθρίσας at v. 4, where Moses obeys by rising early.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναβήσῃyou shall go upFut Mid Indic 2 Sg · ἀναβαίνωmain verb (future with imperatival force)→ imperatival future (command expressed as prediction)ἀναβαίνω (fut. mid. ἀναβήσῃ): the future with imperatival force renders the Hebrew weqatal/imperfect of command; the LXX often uses the future indicative for legal/covenantal injunctions (cf. the futures of the Decalogue, οὐ … ποιήσεις).
ἐπὶontopreposition + accusative (direction)→ spatial or relational framingἐπὶ: meaning 'onto'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of ἐπί (goal of ascent)→ object specificationὄρος: 'mountain'; here named τὸ ὄρος τὸ Σινα ('Mount Sinai').
τὸtheAccusativearticle (attributive, naming the mountain)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiindeclinable place-name in apposition (naming τὸ ὄρος)→ participant identificationΣινα: transliteration of Hebrew סִינַי; indeclinable in the LXX; the holy mountain of theophany and covenant; the article+name construction τὸ ὄρος τὸ Σινα is the standard LXX designation (cf. 19:11; 24:16).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
στήσῃyou shall stand / present yourselfFut Mid Indic 2 Sg · ἵστημιmain verb (future with imperatival force)→ imperatival future (command to take one's stand before God)ἵστημι (fut. mid. στήσῃ): 'stand / take one's stand / present oneself'; renders נִצַּב; the middle conveys 'station yourself, present yourself' before the LORD on the summit, language of formal attendance in the divine presence.
μοιto meDativedative of relation ('present yourself to me')→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of relation ('present yourself to me').
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; deictic adverb fixing the meeting at the summit of Sinai.
ἐπ᾿onpreposition + genitive (elided before vowel; position)→ spatial or relational framingἐπ᾿: meaning 'on'; here it marks the relation signaled by preposition + genitive (elided before vowel; position).
ἄκρουsummit / topGenitivegenitive object of ἐπί ('on the top of')→ relational specificationἄκρον: 'top / summit / extremity'; renders רֹאשׁ ('head, top'); ἐπ᾿ ἄκρου τοῦ ὄρους ('on the summit of the mountain') localizes the theophany at the highest point, the place of nearest access to the divine presence (cf. 19:20).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive (partitive/possessive: 'of the mountain')→ relational specificationὄρους: meaning 'mountain'; it serves as genitive (partitive/possessive: 'of the mountain').
3
καὶ μηδεὶς ἀναβήτω μετὰ σοῦ μηδὲ ὀφθήτω ἐν παντὶ τῷ ὄρει καὶ τὰ πρόβατα καὶ αἱ βόες μὴ νεμέσθωσαν πλησίον τοῦ ὄρους ἐκείνου
And let no one go up with you, nor let anyone be seen anywhere on the mountain; and let the sheep and the cattle not graze near that mountain.
Three third-person imperatives (ἀναβήτω, ὀφθήτω, νεμέσθωσαν) fence off the mountain, reprising the boundary-laws of 19:12–13, 21–24. Holiness requires exclusion: neither person nor flock may approach during the theophany.
Word-by-word analysis· 23 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μηδεὶςno oneNominativesubject (negative pronoun) of ἀναβήτω→ participant referenceμηδείς: 'no one / nobody'; the negative compound (μηδέ + εἷς) with the imperative expresses absolute prohibition; renders אִישׁ אַל ('let no man').
ἀναβήτωlet go upAor Act Impv 3 Sg · ἀναβαίνωmain verb (third-person prohibitive imperative)→ prohibitive aorist imperative (let no one ascend)ἀναβαίνω: 'go up'; the third-person imperative with μηδείς bars anyone but Moses from the mountain, echoing the exclusion-zone of 19:12–13.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
σοῦyouGenitivegenitive object of μετά ('with you')→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά ('with you').
μηδὲnornegative coordinating conjunction→ discourse linkage or contrastμηδέ: 'and not / nor'; continues the prohibition into the second clause.
ὀφθήτωlet be seenAor Pass Impv 3 Sg · ὁράωmain verb (third-person prohibitive, passive)→ prohibitive aorist imperative (let no one appear)ὁράω (aor. pass. ὤφθην, impv. ὀφθήτω): 'be seen / appear'; the passive 'let (no one) be seen' renders Hebrew יֵרָא ('let none appear'); the same passive ὀφθήσεται / ὀφθῆναι recurs at vv. 20, 23, 24 of appearing before the LORD — here the inverse: no one may appear on the holy mountain.
ἐνon / inpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).
παντὶall / wholeDativeattributive adjective ('the whole mountain')→ sphere or referenceπᾶς: 'all / whole'; ἐν παντὶ τῷ ὄρει ('on the whole mountain / anywhere on the mountain') extends the prohibition to the entire massif, not merely the summit.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative object of ἐν (location)→ sphere or referenceὄρει: meaning 'mountain'; it serves as dative object of ἐν (location).
καὶandcoordinate conjunction (introducing the flock-clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταsheepNominativesubject (with βόες) of νεμέσθωσαν→ participant prominenceπρόβατον: 'sheep / small cattle'; renders צֹאן; the exclusion of livestock as well as people echoes 19:13 ('whether beast or man, it shall not live') — the holiness of the mountain is comprehensive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
βόεςcattle / oxenNominativesubject (with πρόβατα) of νεμέσθωσαν→ participant prominenceβοῦς (pl. βόες): 'ox / cow / cattle'; renders בָּקָר; the pairing πρόβατα καὶ βόες ('flocks and herds') is the standard merism for all domestic livestock.
μὴnotnegative particle (with imperative)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
νεμέσθωσανlet them grazePres Mid Impv 3 Pl · νέμωmain verb (third-person prohibitive imperative)→ prohibitive present imperative (let them not be grazing)νέμω (mid. νέμομαι 'graze, feed'): 'pasture / graze'; the middle/passive with μή forbids the flocks from feeding near the mountain; the present imperative envisages ongoing grazing that must not occur in the holy zone.
πλησίονnearimproper preposition + genitive ('near')→ spatial or relational framingπλησίον: 'near / close to'; here functioning as an improper preposition governing the genitive τοῦ ὄρους ('near the mountain'); renders אֶל־מוּל ('opposite, near').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive governed by πλησίον→ relational specificationὄρους: meaning 'mountain'; it serves as genitive governed by πλησίον.
ἐκείνουthatGenitivedemonstrative adjective ('that mountain')→ relational specificationἐκεῖνος: 'that'; the distal demonstrative singles out Sinai as the specific holy mountain whose perimeter must be kept clear.
4
καὶ ἐλάξευσεν δύο πλάκας λιθίνας καθάπερ καὶ αἱ πρῶται καὶ ὀρθρίσας Μωυσῆς ἀνέβη εἰς τὸ ὄρος τὸ Σινα καθότι συνέταξεν αὐτῷ κύριος καὶ ἔλαβεν Μωυσῆς τὰς δύο πλάκας τὰς λιθίνας
And he hewed two stone tablets like also the first ones, and rising early Moses went up onto Mount Sinai, just as the LORD had commanded him, and Moses took the two stone tablets.
The verse is a compliance-narration matching the command point for point (ἐλάξευσεν ↔ λάξευσον; ἀνέβη ↔ ἀνάβηθι; ὀρθρίσας ↔ εἰς τὸ πρωί). The clause καθότι συνέταξεν αὐτῷ κύριος ('just as the LORD commanded him') is the standard LXX obedience-formula.
Word-by-word analysis· 30 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάξευσενhe hewedAor Act Indic 3 Sg · λαξεύωmain verb (Moses' obedient act)→ constative aorist (completed cutting of the tablets)λαξεύω: 'hew (stone)'; the indicative ἐλάξευσεν fulfils the imperative λάξευσον of v. 1, marking Moses' exact obedience.
δύοtwoAccusativenumeral modifier (indeclinable) of πλάκας→ measure or countδύο: 'two'; indeclinable; matching the command of v. 1.
πλάκαςtabletsAccusativedirect object of ἐλάξευσεν→ object specificationπλάξ: 'tablet'; the newly cut stone tablets.
λιθίναςof stoneAccusativeattributive adjective (material)→ object specificationλίθινος: 'of stone'; matching v. 1.
καθάπερjust ascomparative conjunction ('exactly as')→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; a slightly more emphatic equivalent of καθώς (v. 1), stressing the precise correspondence to the first tablets.
καὶalsoadjunctive adverbial καί→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle (with substantival πρῶται)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρῶταιfirst onesNominativesubstantival adjective ('the first [tablets]')→ participant prominenceπρῶτος: 'first'; again recalling the originals of 31:18.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀρθρίσαςrising earlyAor Act Ptc Nom Masc Sg · ὀρθρίζωcircumstantial participle (temporal, modifying Μωυσῆς)→ antecedent aorist participle (having risen early, then ascended)ὀρθρίζω: 'rise early / do at dawn'; renders שָׁכַם (Hiphil, 'rise early'); the participle fulfils the dawn-timing of v. 2 (εἰς τὸ πρωί), portraying Moses' prompt obedience.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (Moses' ascent)→ constative aorist (completed ascent)ἀναβαίνω: 'go up'; the indicative ἀνέβη fulfils the imperative ἀνάβηθι of v. 1.
εἰςontopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'onto'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of εἰς→ object specificationὄρος: meaning 'mountain'; it serves as accusative object of εἰς.
τὸtheAccusativearticle (attributive, naming the mountain)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣιναSinaiindeclinable place-name in apposition→ participant identificationΣινα: Sinai; indeclinable; the holy mountain.
καθότιjust ascomparative-causal conjunction ('according as')→ discourse linkage or contrastκαθότι: 'just as / inasmuch as'; introduces the obedience-formula; renders כַּאֲשֶׁר ('according as').
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of comparative clause (the LORD's prior command)→ constative aorist (the completed command of vv. 1–3)συντάσσω: 'arrange / order / command'; renders צִוָּה; καθότι συνέταξεν αὐτῷ κύριος is the recurrent LXX obedience-formula ('as the LORD commanded him'), confirming exact compliance.
αὐτῷhimDativeindirect object of συνέταξεν→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of συνέταξεν.
κύριοςLORDNominativesubject of συνέταξεν→ participant prominenceκύριος: the Tetragrammaton; the author of the command Moses now obeys.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (Moses takes up the tablets)→ constative aorist (completed act)λαμβάνω: 'take / receive'; renders לָקַח; Moses takes the two tablets to carry up the mountain for the LORD's inscription.
ΜωυσῆςMosesNominativesubject (repeated for narrative clarity)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (repeated for narrative clarity).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoAccusativenumeral modifier (indeclinable)→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
πλάκαςtabletsAccusativedirect object of ἔλαβεν→ object specificationπλάκας: meaning 'tablets'; it serves as direct object of ἔλαβεν.
τὰςtheAccusativearticle (attributive with λιθίνας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λιθίναςof stoneAccusativeattributive adjective (material)→ object specificationλίθινος: 'of stone'; the closing phrase τὰς δύο πλάκας τὰς λιθίνας rounds off the obedience-report, the tablets now in Moses' hands ready for the theophany.
5
καὶ κατέβη κύριος ἐν νεφέλῃ καὶ παρέστη αὐτῷ ἐκεῖ καὶ ἐκάλεσεν τῷ ὀνόματι κυρίου
And the LORD descended in a cloud and stood with him there, and he called upon the name of the LORD.
The descent in the cloud (ἐν νεφέλῃ) is the standard Sinai theophany-form (19:9, 16; 24:15–18). The clause καὶ ἐκάλεσεν τῷ ὀνόματι κυρίου is syntactically ambiguous — 'he (the LORD) proclaimed the name of the LORD' or 'he (Moses) called on the name' — but in context the LORD is the one proclaiming his own Name, as v. 6 makes explicit.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηdescendedAor Act Indic 3 Sg · καταβαίνωmain verb (divine descent)→ constative aorist (the theophanic descent)καταβαίνω: 'come down / descend'; renders יָרַד; the LORD's descent ἐν νεφέλῃ is the recurring mode of Sinai theophany (cf. 19:18; 34:5; Num 11:25); καταβαίνω is paired here with the human counterpart κατέβαινεν at v. 29 (Moses' descent).
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton; the LORD himself, not an angel, descends to proclaim his Name.
ἐνinpreposition + dative (manner/accompaniment)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/accompaniment).
νεφέλῃa cloudDativedative object of ἐν (the theophanic cloud)→ sphere or referenceνεφέλη: 'cloud'; renders עָנָן; the cloud is the visible veil of the divine presence at Sinai and over the tent (33:9–10; 40:34–38); the LORD descends 'in a cloud' to shield his glory while revealing his Name.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρέστηstood with / stood byAor Act Indic 3 Sg · παρίστημιmain verb (the LORD stations himself beside Moses)→ constative aorist (took his stand beside)παρίστημι: 'stand beside / present oneself'; the intransitive aorist παρέστη ('stood by, took his place beside') answers the request of 33:21 (στήσῃ ἐπὶ τῆς πέτρας); remarkably it is the LORD who 'stands with' Moses, an intimacy granted in response to his intercession.
αὐτῷwith himDativedative of association (with παρέστη)→ participant reference or interestαὐτῷ: meaning 'with him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of association (with παρέστη).
ἐκεῖthereadverb of place (the summit of v. 2)→ adverbial qualificationἐκεῖ: 'there'; resumes the ἐκεῖ of v. 2, fixing the encounter on the appointed summit.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενhe called / proclaimedAor Act Indic 3 Sg · καλέωmain verb (proclamation of the Name)→ constative aorist (the solemn proclamation)καλέω: 'call / name / proclaim'; renders קָרָא; the idiom ἐκάλεσεν τῷ ὀνόματι κυρίου renders וַיִּקְרָא בְשֵׁם יְהוָה ('he called/proclaimed in the name of the LORD'); in context the subject is the LORD, who proclaims his own Name (made explicit by the repeated ἐκάλεσεν κύριος of v. 6).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativedative with καλέω ('called by the name')→ sphere or referenceὄνομα: 'name'; renders שֵׁם; the 'name of the LORD' here is not a label but the revealed character about to be unfolded in vv. 6–7; the dative reflects the Hebrew בְשֵׁם construction.
κυρίουof the LORDGenitivegenitive (defining ὀνόματι: 'the name of the LORD')→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; 'the name of the LORD' is the very Name (יהוה) whose meaning is expounded in the attribute-formula of vv. 6–7.
6
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς
And the LORD passed by before his face and proclaimed, 'The LORD God, compassionate and merciful, longsuffering and abounding in mercy and true,'
παρῆλθεν πρὸ προσώπου αὐτοῦ fulfils the promise of 33:19–22 that the LORD's goodness would 'pass before' Moses. The proclamation begins the great gracious-formula (vv. 6b–7), the OT's most quoted self-description of God (Num 14:18; Neh 9:17; Ps 85[86]:15; 102[103]:8; Joel 2:13; Jon 4:2; Nah 1:3); the LXX renders it with a chain of adjectives and participles holding mercy and judgment together.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρῆλθενpassed byAor Act Indic 3 Sg · παρέρχομαιmain verb (the LORD passes before Moses)→ constative aorist (the promised passing-by)παρέρχομαι: 'pass by / pass along'; renders עָבַר; the LORD's 'passing before' Moses' face directly fulfils 33:19, 22 (παρελεύσομαι … τῇ δόξῃ μου), where the divine glory passes while Moses is sheltered in the rock — here the goodness/glory becomes the proclaimed Name.
κύριοςLORDNominativesubject of παρῆλθεν→ participant prominenceκύριος: the Tetragrammaton.
πρὸbeforepreposition + genitive (in front of)→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + genitive (in front of).
προσώπουfaceGenitivegenitive object of πρό ('before the face of')→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; πρὸ προσώπου ('before the face of') is a Hebraism for 'in front of'; the πρόσωπον motif runs through the chapter — God's face passing (v. 6), Moses' shining face (vv. 29–35).
αὐτοῦhisGenitivepossessive genitive (Moses' face)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (Moses' face).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενhe proclaimedAor Act Indic 3 Sg · καλέωmain verb (introducing the divine self-proclamation)→ constative aorist (the solemn naming)καλέω: 'call / proclaim'; here unambiguously the LORD is subject, proclaiming his own character; the direct discourse that follows (κύριος ὁ θεὸς οἰκτίρμων …) is the content of the proclaimed Name.
κύριοςLORDNominativenominative (subject/heading of the self-proclamation)→ participant prominenceκύριος: the Tetragrammaton; the proclamation opens by naming the LORD himself, then unfolds his attributes; the doubled κύριος κύριος of the Hebrew (יהוה יהוה) is here reduced, with the second instance heading the attribute-list.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριος ('the LORD God')→ participant prominenceθεός: 'God'; renders אֵל; κύριος ὁ θεός renders the Hebrew יהוה אֵל; the title heads the cascade of attributes that define the divine name.
οἰκτίρμωνcompassionateNominativepredicate adjective (first attribute)→ participant prominenceοἰκτίρμων: 'compassionate / merciful'; renders רַחוּם (from רֶחֶם, 'womb'), denoting visceral, parental compassion; the LXX pairs it with ἐλεήμων as the standard rendering of the divine רַחוּם וְחַנּוּן; the substantive οἰκτιρμός underlies NT 'mercies of God' (Rom 12:1; 2 Cor 1:3).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλεήμωνmerciful / graciousNominativepredicate adjective (second attribute)→ participant prominenceἐλεήμων: 'merciful / gracious'; renders חַנּוּן ('gracious'); οἰκτίρμων καὶ ἐλεήμων is the LXX's fixed pair for רַחוּם וְחַנּוּן (cf. Ps 102[103]:8; Joel 2:13); ἐλεήμων is taken up in the Matthean beatitude (Matt 5:7) and as a divine title in Heb 2:17.
μακρόθυμοςlongsufferingNominativepredicate adjective (third attribute)→ participant prominenceμακρόθυμος: 'longsuffering / slow to anger'; a calque of אֶרֶךְ אַפַּיִם ('long of nostrils/anger'), literally 'long-tempered'; the LXX coinage μακρόθυμος / μακροθυμία becomes a key NT virtue-and-attribute term (Rom 2:4; 9:22; 2 Pet 3:9, 15).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολυέλεοςabounding in mercyNominativepredicate adjective (fourth attribute)→ participant prominenceπολυέλεος: 'abounding in mercy / very merciful'; a dense LXX compound (πολύς + ἔλεος) coined to render רַב־חֶסֶד ('great in covenant-love'); the formula is echoed in the NT description of God as πολύσπλαγχνος καὶ οἰκτίρμων (Jas 5:11); ἔλεος is the LXX's standard rendering of חֶסֶד (covenant lovingkindness).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀληθινὸςtrue / faithfulNominativepredicate adjective (fifth attribute)→ participant prominenceἀληθινός: 'true / faithful / genuine'; renders וֶאֱמֶת ('and truth/faithfulness'), the second half of the Hebrew חֶסֶד וֶאֱמֶת ('mercy and truth'); the LXX construes 'truth' adjectivally ('and true') rather than as a noun; the pairing ἔλεος καὶ ἀλήθεια resonates through the Psalms and into John 1:14 (πλήρης χάριτος καὶ ἀληθείας).
7
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῖ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν
'and keeping righteousness and showing mercy to thousands, taking away iniquities and injustices and sins; and he will by no means clear the guilty, bringing the iniquities of the fathers upon the children and upon the children's children, to the third and fourth generation.'
The formula's second half pivots from mercy to justice. A chain of participles (διατηρῶν, ποιῶν, ἀφαιρῶν, ἐπάγων) renders the Hebrew participial string נֹצֵר חֶסֶד … נֹשֵׂא עָוֹן … פֹּקֵד עֲוֹן. The finite οὐ καθαριεῖ τὸν ἔνοχον ('he will by no means clear the guilty') sits jarringly amid the participles, rendering the emphatic Hebrew נַקֵּה לֹא יְנַקֶּה; mercy εἰς χιλιάδας is set against visitation ἐπὶ τρίτην καὶ τετάρτην γενεάν — the unresolved tension is the theological heart of the chapter.
Word-by-word analysis· 33 words
καὶandcoordinate conjunction (continuing the proclamation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δικαιοσύνηνrighteousnessAccusativedirect object of διατηρῶν→ object specificationδικαιοσύνη: 'righteousness / justice'; here the object of διατηρῶν; the LXX renders the Hebrew חֶסֶד ('covenant-love') of נֹצֵר חֶסֶד by δικαιοσύνην, a notable interpretive shift construing the kept attribute as 'righteousness' rather than 'mercy' (though ἔλεος follows in the next clause).
διατηρῶνkeepingPres Act Ptc Nom Masc Sg · διατηρέωattributive/predicative participle (continuing the divine self-description)→ durative present participle (continually maintaining)διατηρέω: 'keep / preserve / maintain'; the intensive compound (διά + τηρέω) renders נֹצֵר ('keeping, guarding'); the present participle expresses God's continual maintaining of righteousness/mercy across generations.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιῶνdoing / showingPres Act Ptc Nom Masc Sg · ποιέωpredicative participle (second in the chain)→ durative present participle (continually doing)ποιέω: 'do / make / show'; ποιῶν ἔλεος ('showing mercy') renders עֹשֶׂה חֶסֶד; the idiom 'do mercy' (ποιέω ἔλεος) is a Hebraism for extending covenant-kindness (cf. Luke 1:72; 10:37).
ἔλεοςmercyAccusativedirect object of ποιῶν→ object specificationἔλεος: 'mercy / lovingkindness'; the LXX's standard rendering of חֶסֶד; here the covenant-mercy that extends εἰς χιλιάδας ('to thousands [of generations]'), the positive pole of the formula.
εἰςto / forpreposition + accusative (extent)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (extent).
χιλιάδαςthousandsAccusativeaccusative object of εἰς (extent of mercy)→ object specificationχιλιάς: 'a thousand / group of a thousand'; renders אֲלָפִים ('thousands'); the contrast is deliberately asymmetric — mercy reaches 'to thousands' (of generations) but judgment only to the third and fourth, an arithmetic favoring grace (cf. 20:5–6; Deut 5:9–10).
ἀφαιρῶνtaking awayPres Act Ptc Nom Masc Sg · ἀφαιρέωpredicative participle (third in the chain)→ durative present participle (continually removing)ἀφαιρέω: 'take away / remove'; renders נֹשֵׂא ('bearing/lifting away'); the LXX construes the 'bearing of iniquity' as its removal (ἀφαιρῶν ἀνομίας); the same verb is echoed in Moses' plea at v. 9 (ἀφελεῖς … τὰς ἁμαρτίας ἡμῶν) and at v. 7's threefold object.
ἀνομίαςiniquities / lawlessnessAccusativedirect object of ἀφαιρῶν (first of three)→ object specificationἀνομία: 'lawlessness / iniquity'; renders עָוֹן; the threefold ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας ('iniquities and injustices and sins') renders the comprehensive Hebrew triad עָוֹן וָפֶשַׁע וְחַטָּאָה, covering the full range of wrongdoing God forgives.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀδικίαςinjusticesAccusativedirect object of ἀφαιρῶν (second of three)→ object specificationἀδικία: 'injustice / unrighteousness / wrong'; renders פֶּשַׁע ('transgression, rebellion'); the second member of the forgiven triad.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἁμαρτίαςsinsAccusativedirect object of ἀφαιρῶν (third of three)→ object specificationἁμαρτία: 'sin / failure'; renders חַטָּאָה; the third member of the triad; the accumulation underscores the comprehensiveness of divine forgiveness — every category of guilt is borne away.
καὶand yetcoordinate conjunction (adversative pivot to judgment)→ discourse linkage or contrastκαί: here marks the sharp pivot from forgiveness to non-acquittal; the LXX preserves the Hebrew's abrupt juxtaposition of mercy and justice with simple parataxis.
οὐnotnegative particle (with καθαριεῖ; emphatic)→ discourse linkage or contrastοὐ: the negative renders the first half of the emphatic Hebrew נַקֵּה לֹא יְנַקֶּה ('he will surely not clear'); the LXX flattens the infinitive-absolute emphasis to a plain οὐ καθαριεῖ but retains the force of absolute denial of acquittal.
καθαριεῖhe will clear / acquitFut Act Indic 3 Sg · καθαρίζωfinite main verb (the judgment-clause, breaking the participial chain)→ emphatic predictive future (absolute refusal to acquit the guilty)καθαρίζω: 'cleanse / declare clean / acquit'; here in the forensic sense 'pronounce innocent, leave unpunished'; renders נִקָּה ('hold guiltless'); the shift from participles to a finite future marks the solemn judicial counterweight to the mercy just proclaimed — divine forgiveness does not collapse into moral indifference.
τὸνtheAccusativearticle (with ἔνοχον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔνοχονthe guilty oneAccusativedirect object of καθαριεῖ→ object specificationἔνοχος: 'liable / guilty / subject to judgment'; a forensic term ('held in', 'liable to'); the LXX supplies τὸν ἔνοχον ('the guilty/liable party') where the Hebrew has no explicit object, clarifying that the unacquitted is the impenitent guilty; the word recurs in NT legal contexts (Matt 5:21–22; 26:66; 1 Cor 11:27).
ἐπάγωνbringing uponPres Act Ptc Nom Masc Sg · ἐπάγωpredicative participle (resuming the chain, now of judgment)→ durative present participle (continually visiting)ἐπάγω: 'bring upon / lead against'; renders פֹּקֵד ('visiting, calling to account'); the same verb of hostile imposition used of the plagues (cf. 11:1 ἐπάξω); here it governs the visitation of fathers' iniquity upon descendants — the LXX construes the divine 'visiting' as the bringing of consequence.
ἀνομίαςiniquitiesAccusativedirect object of ἐπάγων→ object specificationἀνομία: 'iniquity'; the same term as above, now the object of judgment rather than forgiveness — the fathers' ἀνομίαι are visited on later generations.
πατέρωνof fathersGenitivepossessive genitive (the iniquities belonging to the fathers)→ relational specificationπατήρ (gen. pl. πατέρων): 'father'; renders אָבוֹת; ἀνομίας πατέρων ('iniquities of the fathers') states the principle of intergenerational consequence later qualified at Ezek 18; the formula recurs at 20:5; Num 14:18; Deut 5:9.
ἐπὶuponpreposition + accusative (direction of visitation)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction of visitation).
τέκναchildrenAccusativeaccusative object of ἐπί (first recipients)→ object specificationτέκνον: 'child'; renders בָּנִים; the visitation passes ἐπὶ τέκνα ('upon children') and then to grandchildren, the chain spelled out in the next clauses.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + accusative (extending the visitation)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (extending the visitation).
τέκναchildrenAccusativeaccusative object of ἐπί (with τέκνων: 'children's children')→ object specificationτέκνον: the repetition τέκνα τέκνων ('children of children' = grandchildren) renders the Hebrew בְּנֵי בָנִים, extending the visitation a further generation.
τέκνωνof childrenGenitivepossessive genitive ('children's children')→ relational specificationτέκνον (gen. pl. τέκνων): 'children'; forming the idiom τέκνα τέκνων ('grandchildren').
ἐπὶto / uponpreposition + accusative (extent: to the third generation)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (extent: to the third generation).
τρίτηνthirdAccusativeordinal adjective (modifying γενεάν)→ object specificationτρίτος: 'third'; renders שִׁלֵּשִׁים; ἐπὶ τρίτην … γενεάν marks the limit of the visitation — far shorter than the χιλιάδας ('thousands') of mercy.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τετάρτηνfourthAccusativeordinal adjective (modifying γενεάν)→ object specificationτέταρτος: 'fourth'; renders רִבֵּעִים; the third-and-fourth-generation limit corresponds to a living household (great-grandchildren), so the visitation falls within the lifetime of those who imitate the fathers' sins.
γενεάνgenerationAccusativeaccusative object of ἐπί (extent of visitation)→ object specificationγενεά: 'generation'; renders דּוֹר; the singular γενεάν governs both ordinals ('the third and fourth generation'); the bounded scope of judgment contrasts with the unbounded mercy of v. 7a.
8
καὶ σπεύσας Μωυσῆς κύψας ἐπὶ τὴν γῆν προσεκύνησεν
And Moses, hastening, bowed down to the ground and worshiped.
Two coordinated aorist participles (σπεύσας, κύψας) modify the single finite verb προσεκύνησεν, compressing the response into rapid action: Moses hastens, bends to the ground, worships. The prostration is the fitting response to the proclamation of the Name.
Word-by-word analysis· 8 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σπεύσαςhasteningAor Act Ptc Nom Masc Sg · σπεύδωcircumstantial participle (manner/attendant, modifying Μωυσῆς)→ coincident aorist participle (acting in haste)σπεύδω: 'hasten / hurry'; renders מִהַר ('hasten'); the participle conveys the urgency and eagerness of Moses' response — no delay between revelation and worship.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
κύψαςbowing downAor Act Ptc Nom Masc Sg · κύπτωcircumstantial participle (attendant, modifying Μωυσῆς)→ antecedent/coincident aorist participle (stooping to the ground)κύπτω: 'bend / stoop / bow down'; renders קָדַד ('bow the head'); κύψας ἐπὶ τὴν γῆν ('bowing to the ground') describes the physical posture preceding προσκύνησις, the bending of the body in reverent submission.
ἐπὶto / towardpreposition + accusative (direction of the bow)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the bow).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνground / earthAccusativeaccusative object of ἐπί (the ground)→ object specificationγῆ: 'earth / ground'; renders אֶרֶץ; κύψας ἐπὶ τὴν γῆν ('bowing to the ground') marks full prostration, the deepest posture of homage.
προσεκύνησενworshipedAor Act Indic 3 Sg · προσκυνέωmain verb (the act of worship)→ constative aorist (the completed act of worship)προσκυνέω: 'do obeisance / worship / prostrate oneself'; renders הִשְׁתַּחֲוָה; the finite verb crowns the two participles; Moses' worship is the proper creaturely response to the self-revelation of the merciful and just God — and stands in pointed contrast to the people's false worship of the calf (32:8, προσεκύνησαν αὐτῷ).
9
καὶ εἶπεν εἰ εὕρηκα χάριν ἐνώπιόν σου συμπορευθήτω ὁ κύριός μου μεθ᾿ ἡμῶν ὁ λαὸς γὰρ σκληροτράχηλός ἐστιν καὶ ἀφελεῖς σὺ τὰς ἁμαρτίας ἡμῶν καὶ τὰς ἀνομίας ἡμῶν καὶ ἐσόμεθα σοί
And he said, 'If I have found favor before you, let my Lord go with us, for the people is stiff-necked; and you will take away our sins and our iniquities, and we shall be yours.'
Moses' prayer reprises 33:13–16. The conditional εἰ εὕρηκα χάριν ('if I have found favor') leans on the favor just granted; the petition συμπορευθήτω ὁ κύριός μου μεθ᾿ ἡμῶν asks for God's accompanying presence despite the people's hard-neckedness; ἀφελεῖς … τὰς ἁμαρτίας picks up the ἀφαιρῶν of v. 7, asking God to do for Israel what the Name promises.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Moses' prayer)→ constative aorist (single speech-act)λέγω: Moses is the speaker; the aorist introduces his intercessory petition arising directly from the worship of v. 8.
εἰifconditional particle (protasis of a real condition)→ discourse linkage or contrastεἰ: 'if'; with the perfect indicative εὕρηκα forms a real/assumed condition ('if — as is the case — I have found favor'); the polite conditional is the conventional opening of a petition to a superior.
εὕρηκαI have foundPerf Act Indic 1 Sg · εὑρίσκωverb of protasis→ resultative perfect (a found favor that abides)εὑρίσκω (perf. εὕρηκα): 'find'; the idiom εὑρίσκω χάριν ἐνώπιον renders מָצָא חֵן בְּעֵינֵי ('find favor in the eyes of'); the perfect stresses an attained and continuing standing of favor (cf. 33:12–13, 16–17).
χάρινfavorAccusativedirect object of εὕρηκα→ object specificationχάρις: 'favor / grace / goodwill'; renders חֵן; the favor on which Moses' whole intercession rests (cf. 33:17, where the LORD grants exactly this).
ἐνώπιόνbefore / in the sight ofimproper preposition + genitive (Hebraism)→ spatial or relational framingἐνώπιον: 'before / in the presence of'; renders לִפְנֵי / בְּעֵינֵי; standard with εὑρίσκω χάριν.
σουyouGenitivegenitive governed by ἐνώπιον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive governed by ἐνώπιον.
συμπορευθήτωlet go withAor Pass Impv 3 Sg · συμπορεύομαιmain verb (third-person imperative: the petition proper)→ petitionary aorist imperative (let him accompany us)συμπορεύομαι: 'go together with / accompany'; the compound συν- stresses joint travel; the deponent/passive imperative συμπορευθήτω ('let [my Lord] go with us') is the heart of the petition — that the divine presence accompany Israel on the march, the very issue of 33:14–16.
ὁtheNominativearticle (with κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριόςLordNominativesubject of συμπορευθήτω→ participant prominenceκύριος: here with the article and the possessive μου ('my Lord') as a reverent address — Moses speaks of/to God in the third person of deferential petition; the Tetragrammaton-rendering κύριος is here used vocatively-deferentially rather than as the bare divine name.
μουmyGenitivepossessive genitive ('my Lord')→ relational specificationὁ κύριός μου ('my Lord') renders אֲדֹנָי, the reverential address; the possessive expresses Moses' covenantal allegiance and the personal basis of his appeal.
μεθ᾿withpreposition + genitive (accompaniment; elided before vowel)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment; elided before vowel).
ἡμῶνusGenitivegenitive object of μετά ('with us')→ relational specificationἡμῶν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά ('with us').
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐστιν→ participant prominenceλαός: 'people'; renders עַם; Israel as covenant people, here candidly described as stiff-necked — the very ground of needing the divine presence and pardon.
γὰρforcausal conjunction (post-positive, grounding the petition)→ discourse linkage or contrastγάρ: 'for'; introduces the paradoxical reason — Moses argues that the people's very hard-neckedness is why God's presence is needed, turning the indictment of 33:3, 5 into a ground for grace.
σκληροτράχηλόςstiff-neckedNominativepredicate adjective (with ἐστιν)→ participant prominenceσκληροτράχηλος: 'stiff-necked / stubborn'; a calque compound (σκληρός 'hard' + τράχηλος 'neck') rendering קְשֵׁה־עֹרֶף; the image is of an ox refusing the yoke; the LXX coinage passes into NT usage (Acts 7:51, of the same Israel).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (predicating σκληροτράχηλος of the people)→ stative present (an abiding characteristic)εἰμί: 'be'; the present copula states the people's settled condition.
καὶandcoordinate conjunction (introducing the petition's positive request)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφελεῖςyou will take awayFut Act Indic 2 Sg · ἀφαιρέωmain verb (future with petitionary/volitive force)→ volitive future (a request couched as confident expectation)ἀφαιρέω (fut. ἀφελεῖς): 'take away / remove'; deliberately echoes ἀφαιρῶν ἀνομίας of v. 7 — Moses asks God to enact toward Israel precisely the sin-removing mercy of the proclaimed Name; the future has volitive force ('and may you take away / and you will take away').
σὺyouNominativeemphatic subject pronoun (with ἀφελεῖς)→ participant referenceσύ: the emphatic pronoun stresses that God alone can remove the people's guilt — the appeal rests entirely on divine, not human, capacity.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinsAccusativedirect object of ἀφελεῖς (first pair)→ object specificationἁμαρτία: 'sin'; renders חַטָּאָה; paired with ἀνομίας, the two terms echo the forgiveness-triad of v. 7.
ἡμῶνourGenitivepossessive genitive ('our sins')→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('our sins').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνομίαςiniquitiesAccusativedirect object of ἀφελεῖς (second pair)→ object specificationἀνομία: 'iniquity / lawlessness'; renders עָוֹן; Moses identifies himself with the people ('our iniquities'), interceding from within the guilty community.
ἡμῶνourGenitivepossessive genitive ('our iniquities')→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('our iniquities').
καὶandcoordinate conjunction (result/purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσόμεθαwe shall beFut Mid Indic 1 Pl · εἰμίmain verb (consequence of pardon: covenant belonging)→ predictive future (resultant covenant status)εἰμί (fut. mid. ἐσόμεθα): 'we shall be'; ἐσόμεθα σοί ('we shall be yours') expresses the covenant-formula of belonging — pardon issues in possession; the dative σοί is the dative of possession ('we shall belong to you'), echoing the covenant promise λαὸς περιούσιος (19:5).
σοίyoursDativedative of possession (with ἐσόμεθα: 'we shall be yours')→ participant reference or interestσοί: dative of the personal pronoun; the dative of possession ('we shall be to/for you') is the language of covenant belonging — the goal of the whole intercession.
10
καὶ εἶπεν κύριος πρὸς Μωυσῆν ἰδοὺ ἐγὼ τίθημί σοι διαθήκην ἐνώπιον παντὸς τοῦ λαοῦ σου ποιήσω ἔνδοξα ἃ οὐ γέγονεν ἐν πάσῃ τῇ γῇ καὶ ἐν παντὶ ἔθνει καὶ ὄψεται πᾶς ὁ λαός ἐν οἷς εἶ σύ τὰ ἔργα κυρίου ὅτι θαυμαστά ἐστιν ἃ ἐγὼ ποιήσω σοι
And the LORD said to Moses, 'Behold, I am establishing a covenant for you before all your people; I will do glorious things, such as have not happened in all the earth or in any nation; and all the people among whom you are shall see the works of the LORD, that they are marvelous, which I will do for you.'
The LORD answers Moses' plea by formally inaugurating the renewed covenant (ἰδοὺ ἐγὼ τίθημί … διαθήκην). The promise of ἔνδοξα ('glorious things') unparalleled in all the earth frames the conquest as a public theophany of YHWH's works (τὰ ἔργα κυρίου … θαυμαστά). The verse opens the covenant-stipulation section (vv. 10–28).
Word-by-word analysis· 47 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single speech-act)λέγω: the LORD answers Moses' intercession; the renewed speech-formula opens the covenant-renewal proper.
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
ἰδοὺbeholdpresentative particle (attention-marker)→ discourse linkage or contrastἰδού: 'behold / see'; renders הִנֵּה; the presentative particle introduces a solemn declaration, here the inauguration of the covenant; frequent in LXX divine speech to mark a momentous act.
ἐγὼINominativeemphatic subject pronoun (with τίθημι)→ participant referenceἐγώ: the emphatic pronoun stresses divine initiative — it is the LORD himself who establishes the covenant, in sovereign grace toward a stiff-necked people.
τίθημίI establish / setPres Act Indic 1 Sg · τίθημιmain verb (covenant-making formula)→ performative/futuristic present (the act is enacted in the speaking)τίθημι: 'put / place / establish'; τίθημι διαθήκην ('establish a covenant') renders כָּרַת בְּרִית ('cut a covenant'); the present has performative force — the covenant is constituted in the very act of declaration; cf. v. 27 (τέθειμαί σοι διαθήκην, perfect).
σοιfor youDativedative of advantage (the covenant made on Moses' behalf)→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (the covenant made on Moses' behalf).
διαθήκηνcovenantAccusativedirect object of τίθημι→ object specificationδιαθήκη: 'covenant / testament / disposition'; renders בְּרִית; the LXX's choice of διαθήκη (a unilateral 'disposition / testament') over συνθήκη ('mutual pact') stresses the covenant as God's sovereign gift; this term grounds the NT's 'new διαθήκη' theology (Jer 38[31]:31; Luke 22:20; 2 Cor 3:6 — itself in the immediate context of the Exod 34 veil-midrash).
ἐνώπιονbeforeimproper preposition + genitive→ spatial or relational framingἐνώπιον: 'before / in the sight of'; the covenant is enacted publicly, ἐνώπιον παντὸς τοῦ λαοῦ — before the whole people, not privately.
παντὸςallGenitiveattributive adjective (modifying λαοῦ)→ relational specificationπᾶς: 'all / whole'; the covenant is established 'before all your people' — corporate and public in scope.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive governed by ἐνώπιον→ relational specificationλαός: 'people'; here 'your people' — the covenant nation that witnesses the divine act.
σουyourGenitivepossessive genitive ('your people')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your people').
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb (divine promise of wonders)→ predictive future (the promised acts of the conquest)ποιέω: 'do / make'; ποιήσω ἔνδοξα ('I will do glorious things') promises the unparalleled marvels of the conquest; the verb frames the section (ποιήσω … ἃ ἐγὼ ποιήσω σοι) as a divine-action inclusio.
ἔνδοξαglorious thingsAccusativedirect object of ποιήσω (neuter plural substantive)→ object specificationἔνδοξος: 'glorious / honored / remarkable'; substantival neuter plural ἔνδοξα ('glorious deeds'); renders נִפְלָאֹת ('wonders'); the cognate δόξα-root anticipates the chapter's climactic δοξάζω of Moses' face (vv. 29–35) — the same glory-language spans God's deeds and Moses' radiance.
ἃwhichrelative pronoun (nom./acc. neuter pl., antecedent ἔνδοξα)→ participant referenceὅς: relative pronoun; introduces the clause asserting the unprecedented character of these deeds.
οὐnotnegative particle (with γέγονεν)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
γέγονενhas happenedPerf Act Indic 3 Sg · γίνομαιverb of relative clause (the deeds' unprecedented status)→ resultative perfect (such as have never come to be)γίνομαι (perf. γέγονεν): 'happen / come to be'; the perfect with οὐ asserts that nothing like these deeds has ever occurred in all the earth or any nation — the conquest-wonders are unique in world history.
ἐνinpreposition + dative (sphere)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere).
πάσῃallDativeattributive adjective (modifying γῇ)→ sphere or referenceπᾶς: 'all'; ἐν πάσῃ τῇ γῇ ('in all the earth') universalizes the claim of unprecedentedness.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇearthDativedative object of ἐν (locative)→ sphere or referenceγῆ: 'earth / land'; here 'all the earth' (πάσῃ τῇ γῇ), the global horizon of the divine deeds.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (sphere)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere).
παντὶany / everyDativeattributive adjective (modifying ἔθνει)→ sphere or referenceπᾶς: 'every / any'; ἐν παντὶ ἔθνει ('in any nation') parallels ἐν πάσῃ τῇ γῇ, reinforcing the unparalleled scope.
ἔθνειnationDativedative object of ἐν (locative)→ sphere or referenceἔθνος: 'nation / people'; renders גּוֹי; here of the nations of the world generally — none has seen such wonders.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄψεταιshall seeFut Mid Indic 3 Sg · ὁράωmain verb (the people will witness the works)→ predictive future (the people's coming witness)ὁράω (fut. mid. ὄψεται): 'see'; the singular agrees with the collective πᾶς ὁ λαός; the people will be eyewitnesses of YHWH's works — the conquest functions as public revelation.
πᾶςallNominativeattributive adjective (modifying λαός)→ participant prominenceπᾶς: 'all / the whole'; πᾶς ὁ λαός ('all the people') as collective subject.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject of ὄψεται→ participant prominenceλαός: the covenant people as collective witness of the divine works.
ἐνamongpreposition + dative (within whose midst)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (within whose midst).
οἷςwhomDativerelative pronoun (dative pl., 'among whom')→ participant reference or interestὅς: relative pronoun; ἐν οἷς εἶ σύ ('among whom you are') locates Moses in the midst of the people who will witness the works.
εἶyou arePres Act Indic 2 Sg · εἰμίverb of relative clause→ stative present (Moses' standing among the people)εἰμί: 'be'; the present locates Moses within the witnessing community.
σύyouNominativeemphatic subject pronoun (with εἶ)→ participant referenceσύ: the emphatic pronoun underlines Moses' personal place among the people for whom the wonders are done.
τὰtheAccusativearticle (object of ὄψεται, resumed after the relative)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / deedsAccusativedirect object of ὄψεται ('shall see the works')→ object specificationἔργον: 'work / deed'; renders מַעֲשֶׂה; τὰ ἔργα κυρίου ('the works of the LORD') is a recurring biblical phrase for God's saving and creative acts (cf. Ps 65[66]:5; 110[111]:2).
κυρίουof the LORDGenitivepossessive/subjective genitive ('the LORD's works')→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; the deeds belong to and reveal the LORD; the third-person reference within divine speech is a known LXX feature of solemn self-reference.
ὅτιthatconjunction (introducing content/object clause)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what the people will perceive — that the works are marvelous.
θαυμαστάmarvelousNominativepredicate adjective (with ἐστιν)→ participant prominenceθαυμαστός: 'marvelous / wonderful'; renders נוֹרָא ('awesome') / נִפְלָא; the people perceive the divine works as objects of wonder and awe — the conquest evokes the response proper to theophany.
ἐστινthey are / it isPres Act Indic 3 Sg · εἰμίcopula (with neuter plural subject ἔργα/ἃ)→ stative presentεἰμί: 'be'; the singular ἐστιν with the neuter plural subject (θαυμαστά … ἃ) is normal Greek concord.
ἃwhichrelative pronoun (neuter pl., object of ποιήσω)→ participant referenceὅς: relative pronoun; ἃ ἐγὼ ποιήσω σοι rounds off the verse, returning to the divine first-person promise.
ἐγὼINominativeemphatic subject pronoun (with ποιήσω)→ participant referenceἐγώ: the emphatic pronoun closes the verse as it opened (ἰδοὺ ἐγώ … ἐγὼ ποιήσω), framing the wonders as the LORD's own personal act.
ποιήσωI will doFut Act Indic 1 Sg · ποιέωverb of relative clause (the promised divine act)→ predictive future (the wonders to be performed)ποιέω: 'do / make'; the repeated ποιήσω forms an inclusio with the verse's earlier ποιήσω ἔνδοξα, sealing the promise.
σοιfor youDativedative of advantage ('which I will do for you')→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage ('which I will do for you').
11
πρόσεχε σὺ πάντα ὅσα ἐγὼ ἐντέλλομαί σοι ἰδοὺ ἐγὼ ἐκβάλλω πρὸ προσώπου ὑμῶν τὸν Αμορραῖον καὶ Χαναναῖον καὶ Χετταῖον καὶ Φερεζαῖον καὶ Ευαῖον καὶ Γεργεσαῖον καὶ Ιεβουσαῖον
Give heed, you, to all that I command you; behold, I am driving out before your face the Amorite and Canaanite and Hittite and Perizzite and Hivite and Girgashite and Jebusite.
The imperative πρόσεχε opens the obligation section. ἰδοὺ ἐγὼ ἐκβάλλω introduces the divine dispossession of the (here sevenfold) Canaanite nations, the precondition and motive for the warnings that follow (vv. 12–16). The list is the standard Deuteronomic catalogue of pre-Israelite peoples.
Word-by-word analysis· 27 words
πρόσεχεgive heed / take carePres Act Impv 2 Sg · προσέχωmain verb (imperative opening the stipulations)→ durative present imperative (keep paying attention)προσέχω: 'attend to / give heed / beware'; renders שָׁמַר ('keep, observe') / שָׁמַע; the present imperative πρόσεχε ('keep heeding') opens the covenant-obligations and recurs at v. 12 (πρόσεχε σεαυτῷ), structuring the section as a call to vigilant obedience.
σὺyouNominativeemphatic subject pronoun (with πρόσεχε)→ participant referenceσύ: the emphatic pronoun addresses Moses (and Israel through him) directly, marking the transition from divine promise to human obligation.
πάνταall thingsAccusativedirect object of πρόσεχε (neuter plural)→ object specificationπᾶς: 'all'; πάντα ὅσα ('all that') makes obedience comprehensive — the whole body of commands must be heeded.
ὅσαas many as / whateverAccusativerelative pronoun (correlative, object of ἐντέλλομαι)→ participant referenceὅσος: 'as much/many as'; the correlative πάντα ὅσα ('everything that') is a standard LXX comprehensiveness-idiom.
ἐγὼINominativeemphatic subject pronoun (with ἐντέλλομαι)→ participant referenceἐγώ: the emphatic pronoun stresses the divine source of the commands.
ἐντέλλομαίI commandPres Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause (the content of the commands)→ performative present (commanding in the act of speaking)ἐντέλλομαι: 'command / give charge'; renders צִוָּה; the deponent present has performative force — the commands are issued in the very speaking; cognate with ἐντολή ('commandment').
σοιyouDativeindirect object of ἐντέλλομαι→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐντέλλομαι.
ἰδοὺbeholdpresentative particle→ discourse linkage or contrastἰδού: 'behold'; renders הִנֵּה; introduces the solemn promise of dispossession that grounds the following prohibitions.
ἐγὼINominativeemphatic subject pronoun (with ἐκβάλλω)→ participant referenceἐγώ: the LORD himself is the one who dispossesses the nations — Israel's role is response, not conquest by its own strength.
ἐκβάλλωI drive out / cast outPres Act Indic 1 Sg · ἐκβάλλωmain verb (divine promise of dispossession)→ futuristic present (the imminent, certain expulsion)ἐκβάλλω: 'throw out / drive out / expel'; renders גָּרַשׁ; the present has futuristic/certain force ('I am about to drive out'); the same verb used of Israel's expulsion from Egypt (cf. 11:1 ἐκβαλεῖ) is now turned against the Canaanite nations; cf. ἐκβάλω at v. 24.
πρὸbeforepreposition + genitive ('before the face of')→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + genitive ('before the face of').
προσώπουfaceGenitivegenitive object of πρό (Hebraism for 'before')→ relational specificationπρόσωπον: 'face'; πρὸ προσώπου ὑμῶν ('before your face') is a Hebraism (מִפְּנֵיכֶם) for 'ahead of you / from before you'; another instance of the chapter's πρόσωπον thread.
ὑμῶνyourGenitivepossessive genitive (the people's, shifting to 2nd pl.)→ relational specificationὑμῶν: the shift from singular σοι to plural ὑμῶν addresses the whole nation as it advances into the land.
τὸνtheAccusativearticle (with Αμορραῖον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραῖονAmoriteAccusativedirect object of ἐκβάλλω (first of seven nations)→ object specificationἈμορραῖος: 'Amorite'; renders אֱמֹרִי; the first of the seven Canaanite nations; the gentilic is here declined (acc. -ον) and serves as collective singular for the people.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧαναναῖονCanaaniteAccusativedirect object of ἐκβάλλω (second nation)→ object specificationΧαναναῖος: 'Canaanite'; renders כְּנַעֲנִי; the eponymous people of the land of Canaan.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧετταῖονHittiteAccusativedirect object of ἐκβάλλω (third nation)→ object specificationΧετταῖος: 'Hittite'; renders חִתִּי; descendants of Heth.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦερεζαῖονPerizziteAccusativedirect object of ἐκβάλλω (fourth nation)→ object specificationΦερεζαῖος: 'Perizzite'; renders פְּרִזִּי; an unwalled-village people of the hill country.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕυαῖονHiviteAccusativedirect object of ἐκβάλλω (fifth nation)→ object specificationΕὑαῖος: 'Hivite'; renders חִוִּי; a people associated with Shechem and Gibeon.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓεργεσαῖονGirgashiteAccusativedirect object of ἐκβάλλω (sixth nation)→ object specificationΓεργεσαῖος: 'Girgashite'; renders גִּרְגָּשִׁי; the inclusion of the Girgashite makes the LXX list here sevenfold (where MT Exod 34:11 has six), matching the fuller Deut 7:1 catalogue.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙεβουσαῖονJebusiteAccusativedirect object of ἐκβάλλω (seventh nation)→ object specificationἸεβουσαῖος: 'Jebusite'; renders יְבוּסִי; the people of Jebus (Jerusalem); the seventh and climactic name of the catalogue of the dispossessed.
12
πρόσεχε σεαυτῷ μήποτε θῇς διαθήκην τοῖς ἐγκαθημένοις ἐπὶ τῆς γῆς εἰς ἣν εἰσπορεύῃ εἰς αὐτήν μή σοι γένηται πρόσκομμα ἐν ὑμῖν
Take heed to yourself, lest you make a covenant with those settled upon the land into which you are entering, lest it become a stumbling-block among you.
The reflexive πρόσεχε σεαυτῷ ('watch yourself') intensifies the warning. The μήποτε-clause forbids any treaty with the Canaanites; the second μή-clause states the danger: such a covenant would become a πρόσκομμα ('stumbling-block / snare') among the people. This is the negative counterpart to the divine dispossession of v. 11.
Word-by-word analysis· 21 words
πρόσεχεtake heedPres Act Impv 2 Sg · προσέχωmain verb (imperative of warning)→ durative present imperative (keep watch)προσέχω: 'attend / beware'; πρόσεχε σεαυτῷ ('watch yourself / take heed to yourself') renders הִשָּׁמֶר לְךָ, a standard Deuteronomic warning-formula (cf. Deut 4:9; 6:12); the reflexive heightens the personal vigilance demanded.
σεαυτῷto yourselfDativereflexive dative (with πρόσεχε)→ sphere or referenceσεαυτοῦ: reflexive pronoun; the dative completes the warning-idiom 'take heed to yourself'.
μήποτεlestconjunction introducing negative purpose/fear clause (with subjunctive)→ discourse linkage or contrastμήποτε: 'lest / so that not / never'; introduces the danger to be avoided; takes the subjunctive θῇς; renders פֶּן ('lest').
θῇςyou makeAor Act Subj 2 Sg · τίθημιverb of μήποτε-clause (prohibited action)→ prohibitive aorist subjunctive (lest you ever establish)τίθημι (aor. subj. θῇς): 'put / make'; θῇς διαθήκην ('make a covenant') is the inverse of the LORD's τίθημι διαθήκην in v. 10 — Israel must not enter a covenant with the Canaanites that would rival the covenant with YHWH; the same warning recurs verbatim at v. 15.
διαθήκηνcovenantAccusativedirect object of θῇς→ object specificationδιαθήκη: 'covenant / treaty'; here a political-religious treaty with the Canaanites, forbidden because it entails entanglement with their gods (v. 15); the term deliberately mirrors the divine covenant of v. 10.
τοῖςtheDativearticle (with substantival participle ἐγκαθημένοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγκαθημένοιςthose settled / dwellingPres Mid Ptc Dat Masc Pl · ἐγκάθημαιsubstantival participle (dative, the covenant-partners forbidden)→ durative present participle (those continually settled)ἐγκάθημαι: 'sit/settle in, be encamped in'; the substantival participle τοῖς ἐγκαθημένοις ('those settled in/upon [the land]') renders יֹשֵׁב ('inhabitant'); the compound ἐν- stresses entrenched habitation; the dative is governed by θῇς διαθήκην ('make covenant with').
ἐπὶuponpreposition + genitive (location)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (location).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the land of the inhabitants)→ relational specificationγῆ: 'land'; the promised land currently held by the Canaanite nations.
εἰςintopreposition + accusative (with relative pronoun)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (with relative pronoun).
ἣνwhichAccusativerelative pronoun (object of εἰσπορεύῃ, antecedent γῆς)→ participant referenceὅς: relative pronoun; εἰς ἣν … εἰς αὐτήν exhibits a Hebraizing resumptive pronoun (the relative ἣν resumed by αὐτήν), calquing the Hebrew אֲשֶׁר … בָּהּ.
εἰσπορεύῃyou are enteringPres Mid Indic 2 Sg · εἰσπορεύομαιverb of relative clause→ futuristic/progressive present (the imminent entry into the land)εἰσπορεύομαι: 'enter / go into'; renders בּוֹא; the present pictures Israel's imminent entry into Canaan; the verb pairs with the εἰσεπορεύετο / ἐκπορεύεσθαι of vv. 34–35 (Moses' entering and going out).
εἰςintopreposition + accusative (resumptive, Hebraism)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (resumptive, Hebraism).
αὐτήνitAccusativeresumptive pronoun (Hebraism: 'into which … into it')→ participant referenceαὐτός: the resumptive εἰς αὐτήν repeats the antecedent after the relative — a classic LXX Hebraism (the redundant 'into it') mirroring the Hebrew relative construction.
μήlestconjunction introducing negative purpose clause (with γένηται)→ discourse linkage or contrastμή: 'lest'; introduces the further danger; with the subjunctive γένηται expresses what must be avoided.
σοιfor youDativedative of disadvantage (with γένηται)→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (with γένηται).
γένηταιit becomeAor Mid Subj 3 Sg · γίνομαιverb of μή-clause (the feared outcome)→ prospective aorist subjunctive (lest it become)γίνομαι (aor. subj. γένηται): 'become / turn out to be'; the subjunctive after μή names the feared consequence — that the covenant become a snare.
πρόσκομμαstumbling-blockNominativepredicate nominative (with γένηται)→ participant prominenceπρόσκομμα: 'stumbling-block / occasion of stumbling'; renders מוֹקֵשׁ ('snare, trap'); the LXX construes the covenant-snare as a 'stumbling-block', a term Paul takes up theologically (Rom 9:32–33; 14:13; 1 Cor 8:9) — the alliance with idolaters would trip Israel into apostasy.
ἐνamongpreposition + dative (location: within the community)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (location: within the community).
ὑμῖνyouDativedative object of ἐν ('among you', shifting to 2nd pl.)→ participant reference or interestὑμῖν: the shift to plural broadens the warning to the whole people — the stumbling-block would lodge ἐν ὑμῖν, in the midst of the community.
13
τοὺς βωμοὺς αὐτῶν καθελεῖτε καὶ τὰς στήλας αὐτῶν συντρίψετε καὶ τὰ ἄλση αὐτῶν ἐκκόψετε καὶ τὰ γλυπτὰ τῶν θεῶν αὐτῶν κατακαύσετε ἐν πυρί
Their altars you shall tear down, and their pillars you shall break in pieces, and their sacred groves you shall cut down, and the carved images of their gods you shall burn with fire.
Four parallel future-imperative clauses (καθελεῖτε, συντρίψετε, ἐκκόψετε, κατακαύσετε), each fronting its object (altars, pillars, groves, images), command total demolition of Canaanite worship-installations. The verb συντρίψετε pointedly echoes the συνέτριψας of v. 1 (the shattered tablets), linking covenant-renewal to the destruction of idolatry.
Word-by-word analysis· 23 words
τοὺςtheAccusativearticle (with βωμούς, fronted object)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
βωμοὺςaltarsAccusativedirect object of καθελεῖτε (fronted for emphasis)→ object specificationβωμός: 'altar / raised platform'; renders מִזְבֵּחַ; the LXX often reserves βωμός for pagan altars (vs. θυσιαστήριον for the legitimate altar of YHWH), so the term itself marks these as illicit installations to be destroyed.
αὐτῶνtheirGenitivepossessive genitive ('their altars')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('their altars').
καθελεῖτεyou shall tear downFut Act Indic 2 Pl · καθαιρέωmain verb (future with imperatival force)→ imperatival future (command of demolition)καθαιρέω: 'take down / demolish / destroy'; renders נָתַץ ('pull down'); the future with imperatival force commands the dismantling of the altars; cf. the NT use of καθαιρέω for tearing down strongholds (2 Cor 10:4).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle (with στήλας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
στήλαςpillarsAccusativedirect object of συντρίψετε (fronted)→ object specificationστήλη: 'pillar / standing-stone / stele'; renders מַצֵּבָה; the sacred standing-stones of Canaanite cult, often associated with male deity; their shattering is commanded.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
συντρίψετεyou shall break in piecesFut Act Indic 2 Pl · συντρίβωmain verb (future with imperatival force)→ imperatival future (command of shattering)συντρίβω: 'shatter / break in pieces'; renders שָׁבַר; the very verb used of Moses' shattering the tablets at v. 1 (συνέτριψας) is now turned against the pagan pillars — the same destructive force directed first at the broken covenant, now at idolatry.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ἄλση)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄλσηsacred grovesAccusativedirect object of ἐκκόψετε (fronted)→ object specificationἄλσος: 'grove / sacred wood'; renders אֲשֵׁרָה (the cult-object/pole of the goddess Asherah); the LXX interprets the Asherim as 'groves', cultic plantings or wooden poles associated with the fertility goddess; their cutting-down breaks the female-deity cult as συντρίβω breaks the male-deity pillars.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
ἐκκόψετεyou shall cut downFut Act Indic 2 Pl · ἐκκόπτωmain verb (future with imperatival force)→ imperatival future (command to fell the groves)ἐκκόπτω: 'cut down / hew out / fell'; renders כָּרַת ('cut'); appropriate to felling the wooden Asherim/groves; the NT echoes the verb for the unfruitful tree cut down (Matt 3:10; Luke 13:7).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with γλυπτά)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γλυπτὰcarved imagesAccusativedirect object of κατακαύσετε (fronted)→ object specificationγλυπτός: 'carved / graven (image)'; substantival neuter plural τὰ γλυπτά ('the carved images'); renders פֶּסֶל / פְּסִילִים; the cognate of the calf-language and of the second commandment's prohibition (20:4); these graven gods are to be burned.
τῶνof theGenitivearticle (with θεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive (defining γλυπτά: 'images of their gods')→ relational specificationθεός (gen. pl. θεῶν): here of the pagan 'gods' whose images are to be destroyed; the plural θεοί stands in pointed contrast to the singular jealous LORD of v. 14.
αὐτῶνtheirGenitivepossessive genitive ('their gods')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('their gods').
κατακαύσετεyou shall burn upFut Act Indic 2 Pl · κατακαίωmain verb (future with imperatival force)→ imperatival future (command of total burning)κατακαίω: 'burn up / consume with fire'; the perfective κατα- conveys complete incineration; renders שָׂרַף ('burn'); the same fate Moses imposed on the golden calf (32:20, κατέκαυσεν αὐτὸν ἐν πυρί) — the chapter's destruction-commands replay the purge of the calf.
ἐνwithpreposition + dative (instrument)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrument).
πυρίfireDativedative of instrument ('with fire')→ sphere or referenceπῦρ: 'fire'; renders אֵשׁ; ἐν πυρί ('with fire') is a Hebraizing instrumental dative; fire is the means of total, irreversible destruction of the idols.
14
οὐ γὰρ μὴ προσκυνήσητε θεῷ ἑτέρῳ ὁ γὰρ κύριος ὁ θεὸς ζηλωτὸν ὄνομα θεὸς ζηλωτής ἐστιν
For you shall by no means worship another god; for the LORD God, Jealous is his name, he is a jealous God.
The emphatic double negative οὐ μή with the aorist subjunctive forbids absolutely the worship of any other god. The grounding γάρ-clause gives the theological rationale in a striking apposition: κύριος ὁ θεὸς ζηλωτὸν ὄνομα ('the LORD God — Jealous is his Name') — the divine Name itself is 'Jealous', and he is a θεὸς ζηλωτής. This is a chapter-crux: the Name proclaimed in vv. 6–7 as merciful is here named Jealous, holding grace and exclusive claim together.
Word-by-word analysis· 16 words
οὐnotnegative particle (part of emphatic οὐ μή)→ discourse linkage or contrastοὐ … μή: the combination οὐ μή with the aorist subjunctive is the strongest Greek negation ('by no means, never'); renders the absolute Hebrew prohibition; the LXX uses it here for the categorical ban on worshiping other gods.
γὰρforcausal conjunction (post-positive; grounds the destruction-commands)→ discourse linkage or contrastγάρ: 'for'; the prohibition of worship grounds the demolition-commands of v. 13 — the shrines must go because no other god may be served.
μὴnotnegative particle (completing οὐ μή with subjunctive)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνήσητεyou shall worshipAor Act Subj 2 Pl · προσκυνέωmain verb (emphatic prohibition with οὐ μή)→ emphatic prohibitive aorist subjunctive (you shall never worship)προσκυνέω: 'worship / do obeisance'; renders הִשְׁתַּחֲוָה; the same verb used of Moses' true worship at v. 8 — here forbidden toward any θεὸς ἕτερος; the absolute ban reprises the first/second commandments (20:3–5) and addresses directly the calf-apostasy of ch. 32.
θεῷa godDativedative complement of προσκυνέω ('worship to/before a god')→ sphere or referenceθεός: 'god'; the dative with προσκυνέω; θεῷ ἑτέρῳ ('another god') — the forbidden object of worship.
ἑτέρῳother / anotherDativeattributive adjective (modifying θεῷ)→ sphere or referenceἕτερος: 'other / another'; renders אַחֵר; θεὸς ἕτερος ('another god') is the classic designation of the forbidden rival deities (cf. 20:3, θεοὶ ἕτεροι).
ὁtheNominativearticle (with κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal conjunction (post-positive; grounds the prohibition)→ discourse linkage or contrastγάρ: the second γάρ gives the deeper ground — the prohibition rests on the very nature and name of the LORD as jealous.
κύριοςLORDNominativesubject (of the nominal clause ζηλωτὸν ὄνομα / of ἐστιν)→ participant prominenceκύριος: the Tetragrammaton; ὁ κύριος ὁ θεός heads the great jealousy-declaration.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition to κύριος ('the LORD God')→ participant prominenceθεός: 'God'; κύριος ὁ θεός renders יהוה אֵל; the title that grounds the jealousy-name.
ζηλωτὸνJealousNominativepredicate adjective (with ὄνομα: 'Jealous [is his] name')→ participant prominenceζηλωτός: 'jealous / zealously claimed' (verbal adjective of ζηλόω); ζηλωτὸν ὄνομα renders קַנָּא שְׁמוֹ ('Jealous is his name'); the LXX makes the very Name of God 'Jealous', i.e., one who brooks no rival — the exclusive, covenantal jealousy of a husband, not petty envy; juxtaposed with the merciful Name of vv. 6–7.
ὄνομαnameNominativesubject of the predicate-nominal clause ('Jealous [is his] name')→ participant prominenceὄνομα: 'name'; renders שֵׁם; ζηλωτὸν ὄνομα ('Jealous [is his] name') makes jealousy a divine name on par with the merciful Name proclaimed in vv. 6–7 — the same God is both.
θεὸςa GodNominativepredicate nominative (with ἐστιν: 'he is a jealous God')→ participant prominenceθεός: 'God'; the second θεὸς ζηλωτής restates the claim predicatively — the LORD is a jealous God, demanding exclusive worship.
ζηλωτήςjealousNominativepredicate adjective/noun (with θεός: 'a jealous God')→ participant prominenceζηλωτής: 'jealous one / zealot'; renders קַנָּא; here adjectival ('jealous God'); the noun also denotes a 'zealot' (cf. Simon ὁ ζηλωτής, Luke 6:15; Paul ζηλωτὴς … τῶν πατρικῶν παραδόσεων, Gal 1:14) — the divine jealousy is the prototype of covenantal zeal.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (predicating θεὸς ζηλωτής of the LORD)→ stative present (an eternal divine attribute)εἰμί: 'be'; the present copula states the LORD's abiding nature as a jealous God — the ground of the entire prohibition.
15
μήποτε θῇς διαθήκην τοῖς ἐγκαθημένοις πρὸς ἀλλοφύλους ἐπὶ τῆς γῆς καὶ ἐκπορνεύσωσιν ὀπίσω τῶν θεῶν αὐτῶν καὶ θύσωσι τοῖς θεοῖς αὐτῶν καὶ καλέσωσίν σε καὶ φάγῃς τῶν θυμάτων αὐτῶν
Lest you make a covenant with those settled, with foreigners upon the land, and they go whoring after their gods and sacrifice to their gods, and they call you and you eat of their sacrifices,
The warning of v. 12 is restated and developed into a chain of consequences linked by καί + aorist subjunctive (ἐκπορνεύσωσιν … θύσωσι … καλέσωσιν … φάγῃς): covenant leads to the inhabitants' idolatry, sacrifice, invitation, and finally Israel's participation in idol-feasts. The metaphor ἐκπορνεύω ('go whoring') casts idolatry as marital infidelity — the dark counterpart to the jealous Name of v. 14.
Word-by-word analysis· 29 words
μήποτεlestconjunction introducing negative purpose/fear clause→ discourse linkage or contrastμήποτε: 'lest'; resumes the warning of v. 12; takes the subjunctive θῇς.
θῇςyou makeAor Act Subj 2 Sg · τίθημιverb of μήποτε-clause (prohibited covenant)→ prohibitive aorist subjunctive (lest you ever make)τίθημι (aor. subj. θῇς): 'make (a covenant)'; verbatim repetition of v. 12, binding the two warnings; θῇς διαθήκην again forbids treaty with the land's inhabitants.
διαθήκηνcovenantAccusativedirect object of θῇς→ object specificationδιαθήκη: 'covenant / treaty'; the forbidden alliance, now spelled out as leading to idolatrous entanglement.
τοῖςtheDativearticle (with ἐγκαθημένοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγκαθημένοιςthose settledPres Mid Ptc Dat Masc Pl · ἐγκάθημαιsubstantival participle (covenant-partners forbidden)→ durative present participle (those continually settled)ἐγκάθημαι: 'settle / dwell in'; the substantival participle as in v. 12; here further specified as ἀλλοφύλους ('foreigners').
πρὸςwithpreposition + accusative (relational: 'with regard to')→ spatial or relational framingπρός + acc.: here marks the parties of the covenant ('a covenant with / toward the foreigners'); the construction θῇς διαθήκην … πρὸς ἀλλοφύλους specifies the forbidden treaty-partners.
ἀλλοφύλουςforeignersAccusativeaccusative object of πρός (the foreign nations)→ object specificationἀλλόφυλος: 'of another tribe / foreigner / Gentile'; the LXX's usual term for the Philistines but here generally for the foreign Canaanite inhabitants; the compound (ἄλλος + φυλή) marks them as ethnically and religiously other.
ἐπὶuponpreposition + genitive (location)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (location).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπί (the land)→ relational specificationγῆ: 'land'; the promised land where the foreigners dwell.
καὶandcoordinate conjunction (introducing the consequence-chain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκπορνεύσωσινthey go whoringAor Act Subj 3 Pl · ἐκπορνεύωverb of consequence-clause (subjunctive after μήποτε-chain)→ prospective aorist subjunctive (lest they prostitute themselves)ἐκπορνεύω: 'commit fornication / go whoring (after)'; the intensive compound (ἐκ + πορνεύω) renders זָנָה ('play the harlot'); the standard biblical metaphor casting idolatry as marital unfaithfulness to YHWH — directly answering the jealous-husband imagery of ζηλωτής (v. 14); recurs three times in vv. 15–16.
ὀπίσωafterimproper preposition + genitive ('after')→ spatial or relational framingὀπίσω: 'behind / after'; renders אַחֲרֵי; ἐκπορνεύω ὀπίσω ('go whoring after') calques the Hebrew זָנָה אַחֲרֵי — to chase after foreign gods as an adulteress after lovers.
τῶνtheGenitivearticle (with θεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive governed by ὀπίσω ('after their gods')→ relational specificationθεός (gen. pl.): the foreign gods, objects of the idolatrous 'whoring'.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θύσωσιthey sacrificeAor Act Subj 3 Pl · θύωverb of consequence-chain→ prospective aorist subjunctive (and they sacrifice)θύω: 'sacrifice / slaughter'; renders זָבַח; the second link in the apostasy-chain — the inhabitants sacrifice to their gods, setting the stage for Israel's enticement to the sacrificial meal.
τοῖςto theDativearticle (with θεοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῖςgodsDativeindirect object of θύσωσι ('sacrifice to their gods')→ sphere or referenceθεός (dat. pl.): the recipients of the pagan sacrifice.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καλέσωσίνthey call / inviteAor Act Subj 3 Pl · καλέωverb of consequence-chain (the invitation to the feast)→ prospective aorist subjunctive (and they invite)καλέω: 'call / invite'; renders קָרָא; here in the sense of summoning to a sacrificial banquet; the third link — the foreigners invite Israel to share the idol-feast.
σεyouAccusativedirect object of καλέσωσιν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of καλέσωσιν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγῃςyou eatAor Act Subj 2 Sg · ἐσθίωverb of consequence-chain (Israel's participation; shift to 2nd sg.)→ prospective aorist subjunctive (and you eat)ἐσθίω (aor. subj. φάγῃς): 'eat'; renders אָכַל; the climactic link — Israel partakes of the idol-sacrifices, the very scenario Paul addresses concerning εἰδωλόθυτα (1 Cor 8–10); the shift from third plural to second singular pulls the addressee into the apostasy.
τῶνtheGenitivearticle (with θυμάτων; partitive)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυμάτωνsacrificesGenitivepartitive genitive (object of φάγῃς: 'eat of their sacrifices')→ relational specificationθῦμα: 'sacrifice / offering / sacrificial victim'; renders זֶבַח; the partitive genitive after the verb of eating ('eat some of their sacrifices') is idiomatic; θῦμα recurs at v. 25 (θύματα τῆς ἑορτῆς τοῦ πασχα).
αὐτῶνtheirGenitivepossessive genitive ('their sacrifices')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('their sacrifices').
16
καὶ λάβῃς τῶν θυγατέρων αὐτῶν τοῖς υἱοῖς σου καὶ τῶν θυγατέρων σου δῷς τοῖς υἱοῖς αὐτῶν καὶ ἐκπορνεύσωσιν αἱ θυγατέρες σου ὀπίσω τῶν θεῶν αὐτῶν καὶ ἐκπορνεύσωσιν τοὺς υἱούς σου ὀπίσω τῶν θεῶν αὐτῶν
and you take of their daughters for your sons, and you give of your daughters to their sons, and your daughters go whoring after their gods, and they make your sons go whoring after their gods.
The apostasy-chain extends into intermarriage: taking foreign wives for sons and giving daughters to foreign sons (λάβῃς … δῷς) leads to the daughters' whoring and the seduction of the sons. The double ἐκπορνεύσωσιν binds intermarriage to idolatry; the second is transitive/causal ('they make your sons go whoring'), the foreign wives leading Israel's sons astray.
Word-by-word analysis· 34 words
καὶandcoordinate conjunction (continuing the consequence-chain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λάβῃςyou takeAor Act Subj 2 Sg · λαμβάνωverb of consequence-chain (taking foreign wives)→ prospective aorist subjunctive (and you take)λαμβάνω (aor. subj. λάβῃς): 'take / receive'; λαμβάνω … θυγατέρας ('take daughters [as wives]') renders the Hebrew idiom לָקַח אִשָּׁה ('take a wife'); the partitive genitive τῶν θυγατέρων ('some of their daughters') marks the intermarriage that the treaty enables.
τῶνtheGenitivearticle (with θυγατέρων; partitive)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivepartitive genitive (object of λάβῃς: 'of their daughters')→ relational specificationθυγάτηρ (gen. pl. θυγατέρων): 'daughter'; renders בַּת; the foreign daughters taken as wives for Israelite sons — the conduit of idolatry into Israelite households.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
τοῖςfor theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of advantage ('for your sons')→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; renders בֵּן; the Israelite sons for whom foreign wives are taken.
σουyourGenitivepossessive genitive ('your sons')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your sons').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle (with θυγατέρων; partitive)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivepartitive genitive (object of δῷς: 'of your daughters')→ relational specificationθυγάτηρ: 'daughter'; now the Israelite daughters given to foreign sons — the reciprocal direction of intermarriage.
σουyourGenitivepossessive genitive ('your daughters')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your daughters').
δῷςyou giveAor Act Subj 2 Sg · δίδωμιverb of consequence-chain (giving daughters in marriage)→ prospective aorist subjunctive (and you give)δίδωμι (aor. subj. δῷς): 'give'; δίδωμι … θυγατέρας renders נָתַן בַּת ('give a daughter [in marriage]'); the reciprocal of λάβῃς — Israel both takes and gives in marriage, fully integrating with the idolaters.
τοῖςto theDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of δῷς ('to their sons')→ sphere or referenceυἱός: 'son'; the foreign sons who receive Israelite daughters.
αὐτῶνtheirGenitivepossessive genitive ('their sons')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('their sons').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκπορνεύσωσινthey go whoringAor Act Subj 3 Pl · ἐκπορνεύωverb of consequence-chain (the daughters' idolatry)→ prospective aorist subjunctive (and they prostitute themselves)ἐκπορνεύω: 'go whoring'; here intransitive of the Israelite daughters who turn to the foreign gods through marriage — the apostasy-metaphor of v. 15 now realized within Israel's own families.
αἱtheNominativearticle (with θυγατέρες)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρεςdaughtersNominativesubject of ἐκπορνεύσωσιν→ participant prominenceθυγάτηρ (nom. pl. θυγατέρες): 'daughters'; the Israelite daughters who, married to foreigners, fall into idolatry.
σουyourGenitivepossessive genitive ('your daughters')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your daughters').
ὀπίσωafterimproper preposition + genitive→ spatial or relational framingὀπίσω: 'after'; ἐκπορνεύω ὀπίσω again calques זָנָה אַחֲרֵי.
τῶνtheGenitivearticle (with θεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive governed by ὀπίσω→ relational specificationθεός (gen. pl.): the foreign gods after whom the daughters whore.
αὐτῶνtheirGenitivepossessive genitive→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκπορνεύσωσινthey make go whoringAor Act Subj 3 Pl · ἐκπορνεύωverb of consequence-chain (causal/transitive: lead the sons astray)→ prospective aorist subjunctive (and they cause [your sons] to whore)ἐκπορνεύω: here construed transitively/causally with the accusative τοὺς υἱούς σου ('they cause your sons to go whoring'); the foreign wives lead Israel's sons into idolatry — the seduction now reaches the male line; the same verb of vv. 15–16 used both intransitively and causally.
τοὺςtheAccusativearticle (with υἱούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativeaccusative object of (causal) ἐκπορνεύσωσιν ('cause your sons to whore')→ object specificationυἱός (acc. pl. υἱούς): 'sons'; the Israelite sons led into idolatry by their foreign wives — the apostasy now complete across both sons and daughters.
σουyourGenitivepossessive genitive ('your sons')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your sons').
ὀπίσωafterimproper preposition + genitive→ spatial or relational framingὀπίσω: 'after'; closing the repeated idolatry-formula ὀπίσω τῶν θεῶν αὐτῶν.
τῶνtheGenitivearticle (with θεῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive governed by ὀπίσω→ relational specificationθεός (gen. pl.): the foreign gods; the threefold ὀπίσω τῶν θεῶν αὐτῶν (vv. 15–16) hammers home the single danger — defection to other gods.
αὐτῶνtheirGenitivepossessive genitive ('their gods')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('their gods').
17
καὶ θεοὺς χωνευτοὺς οὐ ποιήσεις σεαυτῷ
And you shall not make for yourself molten gods.
A terse apodictic law in the Decalogue-style (οὐ + future ποιήσεις). θεοὺς χωνευτούς ('molten gods') directly indicts the golden calf, which was χωνευτόν (32:4, μόσχον χωνευτόν); the prohibition closes the idolatry-section (vv. 12–17) by naming the very sin of ch. 32.
Word-by-word analysis· 6 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θεοὺςgodsAccusativedirect object of ποιήσεις (fronted)→ object specificationθεός (acc. pl. θεούς): 'gods'; here cast images treated as gods; the fronting of θεοὺς χωνευτούς gives emphasis to the forbidden object.
χωνευτοὺςmolten / castAccusativeattributive adjective (modifying θεούς)→ object specificationχωνευτός: 'molten / cast (metal)'; from χωνεύω ('cast, smelt'); renders מַסֵּכָה ('molten image'); the precise term for the golden calf at 32:4 (μόσχον χωνευτόν) — the prohibition explicitly forbids a repetition of the calf-apostasy.
οὐnotnegative particle (with future ποιήσεις)→ discourse linkage or contrastοὐ: the negative + future indicative is the LXX's standard rendering of the apodictic Hebrew prohibition לֹא + imperfect (as in the Decalogue).
ποιήσειςyou shall makeFut Act Indic 2 Sg · ποιέωmain verb (apodictic prohibition: future with imperatival force)→ imperatival/legal future (categorical prohibition)ποιέω: 'make'; οὐ ποιήσεις renders the apodictic לֹא תַעֲשֶׂה; the legal future has the binding force of a permanent command; echoes the second commandment (20:4, οὐ ποιήσεις σεαυτῷ εἴδωλον).
σεαυτῷfor yourselfDativereflexive dative of advantage→ sphere or referenceσεαυτοῦ: reflexive pronoun; the dative σεαυτῷ ('for yourself') matches the second commandment's wording (20:4) and the λάξευσον σεαυτῷ of v. 1 — but here the self-made object is forbidden, not commanded.
18
καὶ τὴν ἑορτὴν τῶν ἀζύμων φυλάξῃ ἑπτὰ ἡμέρας φάγῃ ἄζυμα καθάπερ ἐντέταλμαί σοι εἰς τὸν καιρὸν ἐν μηνὶ τῶν νέων ἐν γὰρ μηνὶ τῶν νέων ἐξῆλθες ἐξ Αἰγύπτου
And you shall keep the feast of unleavened bread: seven days you shall eat unleavened bread, just as I have commanded you, at the appointed time, in the month of new grain; for in the month of new grain you came out of Egypt.
The festal code (vv. 18–26) opens with Unleavened Bread, tied to the Exodus-month (μὴν τῶν νέων, 'the month of new grain/of green ears', Abib). The causal γάρ-clause grounds the feast historically in the departure from Egypt — the calendar is memory made cultic.
Word-by-word analysis· 28 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with ἑορτήν, fronted object)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑορτὴνfeastAccusativedirect object of φυλάξῃ (fronted)→ object specificationἑορτή: 'feast / festival'; renders חַג; the term that structures the calendar (vv. 18, 22 ×2, 25); ἑορτὴ τῶν ἀζύμων is the Feast of Unleavened Bread, joined to Passover.
τῶνof theGenitivearticle (with ἀζύμων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀζύμωνunleavened breadGenitivegenitive (defining ἑορτήν: 'feast of unleavened bread')→ relational specificationἄζυμος (neut. pl. ἄζυμα 'unleavened bread'): 'without leaven'; renders מַצּוֹת; the unleavened bread commemorates the haste of the Exodus (12:34, 39); Paul allegorizes the ἄζυμα as sincerity and truth (1 Cor 5:7–8).
φυλάξῃyou shall keepFut Mid Indic 2 Sg · φυλάσσωmain verb (future with imperatival force)→ imperatival future (command to observe the feast)φυλάσσω (fut. mid. φυλάξῃ): 'guard / keep / observe'; renders שָׁמַר; the standard verb for observing festivals and commandments; the middle voice ('keep for yourself') fits cultic observance.
ἑπτὰsevenAccusativenumeral modifier (indeclinable) of ἡμέρας→ measure or countἑπτά: 'seven'; indeclinable; the seven-day duration of Unleavened Bread (cf. 12:15).
ἡμέραςdaysAccusativeaccusative of extent of time ('for seven days')→ object specificationἡμέρα: 'day'; accusative of temporal extent; the seven days of eating unleavened bread.
φάγῃyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb (future with imperatival force)→ imperatival future (command to eat unleavened bread)ἐσθίω (fut. mid. φάγῃ): 'eat'; renders אָכַל; the command to eat ἄζυμα for seven days; note the contrast with the forbidden eating of idol-sacrifices (φάγῃς, v. 15).
ἄζυμαunleavened breadAccusativedirect object of φάγῃ→ object specificationἄζυμα: 'unleavened bread'; the neuter plural substantive; the prescribed food of the feast.
καθάπερjust ascomparative conjunction→ discourse linkage or contrastκαθάπερ: 'just as'; refers back to the prior Passover-legislation (ch. 12–13) — the feast is to be kept as already commanded.
ἐντέταλμαίI have commandedPerf Mid Indic 1 Sg · ἐντέλλομαιverb of comparative clause (the standing prior command)→ resultative perfect (a command issued and still in force)ἐντέλλομαι (perf. ἐντέταλμαι): 'command'; the perfect stresses the abiding force of the earlier instruction about Unleavened Bread (12:14–20); 'as I have commanded (and the command stands)'.
σοιyouDativeindirect object of ἐντέταλμαι→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐντέταλμαι.
εἰςat / forpreposition + accusative (temporal: 'at the appointed time')→ spatial or relational framingεἰς: meaning 'at'; here it marks the relation signaled by preposition + accusative (temporal: 'at the appointed time').
τὸνtheAccusativearticle (with καιρόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνappointed time / seasonAccusativeaccusative object of εἰς (temporal)→ object specificationκαιρός: 'appointed time / season'; renders מוֹעֵד; the fixed cultic time of the feast; καιρός recurs (καιρούς, vv. 23, 24) for the appointed festal seasons.
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
μηνὶmonthDativedative object of ἐν (temporal)→ sphere or referenceμήν: 'month'; renders חֹדֶשׁ; μὴν τῶν νέων ('the month of the new [grain]') is the LXX rendering of חֹדֶשׁ הָאָבִיב (Abib), the month of green ears, the first month and the time of the Exodus.
τῶνof theGenitivearticle (with νέων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
νέωνnew [grain]Genitivesubstantival adjective (genitive: 'of the new things/grain')→ relational specificationνέος: 'new / young'; substantival τῶν νέων ('of the new [grain/produce]'); the LXX interprets אָבִיב ('green ears, fresh grain') as 'the new things', naming the month by its agricultural sign.
ἐνinpreposition + dative (temporal; causal clause)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal; causal clause).
γὰρforcausal conjunction (post-positive)→ discourse linkage or contrastγάρ: 'for'; grounds the timing of the feast in the historical Exodus — the month is sacred because in it Israel left Egypt.
μηνὶmonthDativedative object of ἐν (temporal)→ sphere or referenceμήν: 'month'; the repeated μηνὶ τῶν νέων binds the feast to the Exodus-month.
τῶνof theGenitivearticle (with νέων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
νέωνnew [grain]Genitivesubstantival adjective (genitive)→ relational specificationνέος: 'new'; the Exodus-month of green ears.
ἐξῆλθεςyou came outAor Act Indic 2 Sg · ἐξέρχομαιverb of causal clause (the Exodus event)→ constative aorist (the historical departure)ἐξέρχομαι (aor. ἐξῆλθες): 'go out / come out'; renders יָצָא; the verb of the Exodus itself; the second-singular ('you came out') addresses Israel corporately, grounding the festal calendar in the foundational deliverance.
ἐξout ofpreposition + genitive (source)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
ΑἰγύπτουEgyptGenitivegenitive of source ('out of Egypt')→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): 'Egypt'; the land of bondage from which Israel came out; the Exodus is the historical anchor of Unleavened Bread.
19
πᾶν διανοῖγον μήτραν ἐμοί τὰ ἀρσενικά πρωτότοκον μόσχου καὶ πρωτότοκον προβάτου
Everything that opens the womb is mine, the males, the firstborn of cattle and the firstborn of sheep.
The firstborn statute follows naturally from the Exodus-context (the tenth plague). The participial phrase πᾶν διανοῖγον μήτραν ('everything opening the womb') renders the technical Hebrew פֶּטֶר רֶחֶם; the emphatic ἐμοί ('[is] mine') asserts the LORD's claim on all firstborn — the basis for redemption in v. 20.
Word-by-word analysis· 11 words
πᾶνeveryNominativesubstantival adjective (subject: 'everything')→ participant prominenceπᾶς: 'all / every'; the neuter πᾶν with the participle διανοῖγον forms the collective subject 'everything that opens the womb'.
διανοῖγονthat opensPres Act Ptc Nom Neut Sg · διανοίγωattributive participle (modifying πᾶν)→ durative/gnomic present participle (whatever opens)διανοίγω: 'open up / open thoroughly'; renders פָּטַר ('open, set free'); πᾶν διανοῖγον μήτραν ('all that opens the womb') is the technical idiom for the firstborn (cf. 13:2, 12); διανοίγω is the same verb used of opening eyes/scriptures in the NT (Luke 24:31–32, 45).
μήτρανwombAccusativedirect object of διανοῖγον→ object specificationμήτρα: 'womb'; renders רֶחֶם; διανοῖγον μήτραν ('opening the womb') designates the firstborn — the first to break forth from the womb.
ἐμοίis mineDativedative of possession (predicate: '[belongs] to me')→ participant reference or interestἐμοί: dative of the personal pronoun; the dative of possession ('[is] mine / belongs to me') makes the divine claim emphatic and absolute — every firstborn is the LORD's by right.
τὰtheNominativearticle (with ἀρσενικά, in apposition)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀρσενικάmalesNominativeappositional substantive (specifying the firstborn as males)→ participant prominenceἀρσενικός: 'male'; substantival neuter plural τὰ ἀρσενικά ('the males'); renders זָכָר; clarifies that the firstborn claim concerns the male offspring; recurs at v. 23 (πᾶν ἀρσενικόν).
πρωτότοκονfirstbornNominativeappositional substantive (firstborn of cattle)→ participant prominenceπρωτότοκος: 'firstborn'; renders בְּכוֹר; the firstborn of the herd; the same key term as in the firstborn-plague of 11:5; here the firstborn belongs to God by the logic of the Passover redemption.
μόσχουof cattle / of an oxGenitivegenitive (defining πρωτότοκον: 'firstborn of cattle')→ relational specificationμόσχος: 'calf / young bull / ox'; renders שׁוֹר; here the cattle whose firstborn belongs to God; ironically the same word-field as the golden μόσχος of ch. 32 — the calf that should have been God's firstfruits became an idol.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρωτότοκονfirstbornNominativeappositional substantive (firstborn of sheep)→ participant prominenceπρωτότοκος: 'firstborn'; the firstborn of the flock, parallel to that of the herd.
προβάτουof sheepGenitivegenitive (defining πρωτότοκον: 'firstborn of sheep')→ relational specificationπρόβατον: 'sheep'; renders שֶׂה / צֹאן; the flock whose firstborn belongs to God; the cattle-and-sheep pairing covers all the firstborn livestock.
20
καὶ πρωτότοκον ὑποζυγίου λυτρώσῃ προβάτῳ ἐὰν δὲ μὴ λυτρώσῃ αὐτό τιμὴν δώσεις πᾶν πρωτότοκον τῶν υἱῶν σου λυτρώσῃ οὐκ ὀφθήσῃ ἐνώπιόν μου κενός
And the firstborn of a beast of burden you shall redeem with a sheep; but if you do not redeem it, you shall pay a price. Every firstborn of your sons you shall redeem. You shall not appear before me empty-handed.
The firstborn law is qualified by redemption (λυτρόω, three times): the unclean ass redeemed by a sheep or its price, and every firstborn son redeemed. The closing prohibition οὐκ ὀφθήσῃ ἐνώπιόν μου κενός ('you shall not appear before me empty') links the firstborn-offering to the pilgrimage-appearances of vv. 23–24.
Word-by-word analysis· 23 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρωτότοκονfirstbornAccusativedirect object of λυτρώσῃ (fronted)→ object specificationπρωτότοκος: 'firstborn'; here the firstborn of the donkey, an unclean animal that cannot be sacrificed and so must be redeemed.
ὑποζυγίουof a beast of burden / assGenitivegenitive (defining πρωτότοκον: 'firstborn of an ass')→ relational specificationὑποζύγιον: 'beast under the yoke / draft-animal / ass'; renders חֲמוֹר ('donkey'); literally 'that which is under the yoke'; the unclean donkey cannot be offered, hence the redemption-provision; the term recurs in Matt 21:5 (Zech 9:9) of the messianic ass.
λυτρώσῃyou shall redeemFut Mid Indic 2 Sg · λυτρόωmain verb (future with imperatival force)→ imperatival future (command to redeem)λυτρόω (mid. 'ransom, redeem'): 'redeem / ransom'; renders פָּדָה; the key redemption-verb; the firstborn ass is redeemed by substituting a sheep; λύτρον/ἀπολύτρωσις/λυτρόομαι ground the NT theology of redemption (Mark 10:45; Titus 2:14; 1 Pet 1:18).
προβάτῳwith a sheepDativedative of price/means (the substitute redemption-animal)→ sphere or referenceπρόβατον: 'sheep'; the dative of means/price — a sheep is given in exchange for the firstborn ass; substitution is the principle of redemption.
ἐὰνifconditional conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the alternative case (no redemption by sheep); takes the subjunctive λυτρώσῃ.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: 'but'; marks the alternative provision.
μὴnotnegative particle (with subjunctive λυτρώσῃ)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λυτρώσῃyou redeemAor Mid Subj 2 Sg · λυτρόωverb of protasis (the condition of non-redemption)→ prospective aorist subjunctive (if you do not redeem)λυτρόω (aor. subj.): 'redeem'; the protasis envisages failure to redeem by sheep, requiring the payment of a price instead.
αὐτόitAccusativedirect object of λυτρώσῃ (the firstborn ass)→ participant referenceαὐτός: the firstborn ass; the neuter agrees with πρωτότοκον.
τιμὴνa priceAccusativedirect object of δώσεις→ object specificationτιμή: 'price / value / honor'; renders the monetary equivalent; if the ass is not redeemed by a sheep, its 'price' must be paid — the LXX here differs from the MT (which commands breaking the donkey's neck), substituting a monetary redemption.
δώσειςyou shall give / payFut Act Indic 2 Sg · δίδωμιmain verb of apodosis (future with imperatival force)→ imperatival future (command to pay the price)δίδωμι (fut. δώσεις): 'give / pay'; τιμὴν δώσεις ('you shall pay a price') prescribes the monetary alternative to animal-substitution; the LXX's softening of the Hebrew (neck-breaking) toward redemption-payment is notable.
πᾶνeveryAccusativeattributive adjective (modifying πρωτότοκον)→ object specificationπᾶς: 'every'; πᾶν πρωτότοκον τῶν υἱῶν σου ('every firstborn of your sons') extends the redemption-law to human firstborn.
πρωτότοκονfirstbornAccusativedirect object of λυτρώσῃ (the firstborn son)→ object specificationπρωτότοκος: 'firstborn'; here the firstborn son, who like the ass belongs to God and must be redeemed (cf. 13:13, 15); the principle underlies the presentation of Jesus (Luke 2:23).
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (defining πρωτότοκον: 'firstborn of your sons')→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; the human firstborn to be redeemed.
σουyourGenitivepossessive genitive ('your sons')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your sons').
λυτρώσῃyou shall redeemFut Mid Indic 2 Sg · λυτρόωmain verb (future with imperatival force)→ imperatival future (command to redeem the firstborn son)λυτρόω: 'redeem'; the third occurrence in the verse; the firstborn son must always be redeemed — never sacrificed — sharply distinguishing Israel's God from those whose cult demanded child-sacrifice.
οὐκnotnegative particle (with future ὀφθήσῃ)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ὀφθήσῃyou shall appearFut Pass Indic 2 Sg · ὁράωmain verb (prohibition: future passive with imperatival force)→ imperatival future (you shall not appear)ὁράω (fut. pass. ὀφθήσῃ): 'be seen / appear'; the passive 'be seen / present oneself' (before God) renders the Hebrew Niphal יֵרָאֶה ('appear'); the same verb as the prohibition of v. 3 and the pilgrimage-formula of vv. 23–24; οὐκ ὀφθήσῃ … κενός ('you shall not appear empty') ties the firstborn-offering to the festal appearances.
ἐνώπιόνbeforeimproper preposition + genitive→ spatial or relational framingἐνώπιον: 'before / in the presence of'; standard with appearing before the LORD.
μουmeGenitivegenitive governed by ἐνώπιον ('before me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive governed by ἐνώπιον ('before me').
κενόςempty-handedNominativepredicate adjective (with ὀφθήσῃ: 'appear empty')→ participant prominenceκενός: 'empty / vain'; renders רֵיקָם ('empty-handed'); the worshiper must not come before God without an offering — the firstborn/firstfruits are the required tribute; the adjective stands predicatively ('you shall not appear empty').
21
ἓξ ἡμέρας ἐργᾷ τῇ δὲ ἑβδόμῃ καταπαύσεις τῷ σπόρῳ καὶ τῷ ἀμήτῳ καταπαύσεις
Six days you shall work, but on the seventh you shall rest; at sowing and at harvest you shall rest.
The Sabbath command (six days' work, rest on the seventh) is here intensified: the rest applies even to the busiest agricultural seasons, σπόρος ('sowing') and ἄμητος ('harvest'). The doubled καταπαύσεις ('you shall rest') brackets the clause, emphasizing that no labor-demand overrides the Sabbath.
Word-by-word analysis· 13 words
ἓξsixAccusativenumeral modifier (indeclinable) of ἡμέρας→ attributive qualificationἕξ: 'six'; indeclinable; the six days of permitted work, as in the Sabbath commandment (20:9; 23:12).
ἡμέραςdaysAccusativeaccusative of extent of time ('for six days')→ object specificationἡμέρα: 'day'; accusative of temporal extent; the six working days.
ἐργᾷyou shall workPres Mid Indic 2 Sg · ἐργάζομαιmain verb (legal present with imperatival force)→ customary/imperatival present (you are to work)ἐργάζομαι (2 sg. ἐργᾷ): 'work / labor'; renders עָבַד; the present has gnomic/legal force for the regular six-day labor; contracted form ἐργάζῃ > ἐργᾷ.
τῇon theDativearticle (with ἑβδόμῃ; dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: 'but'; marks the contrast between the six working days and the seventh day of rest.
ἑβδόμῃseventhDativesubstantival ordinal (dative of time: 'on the seventh [day]')→ sphere or referenceἕβδομος: 'seventh'; renders שְׁבִיעִי; the dative of time τῇ ἑβδόμῃ ('on the seventh [day]') designates the Sabbath; the seventh-day rest grounded in creation (Gen 2:2–3) and Exodus (20:11).
καταπαύσειςyou shall rest / ceaseFut Act Indic 2 Sg · καταπαύωmain verb (future with imperatival force)→ imperatival future (command to rest)καταπαύω: 'cause to cease / rest'; renders שָׁבַת ('cease, rest'); the perfective κατα- intensifies; the cognate noun κατάπαυσις ('rest') becomes a theological term in Heb 3–4 for the Sabbath-rest of God's people.
τῷat theDativearticle (with σπόρῳ; dative of time/circumstance)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπόρῳsowing / seed-timeDativedative of time/circumstance ('at sowing-time')→ sphere or referenceσπόρος: 'sowing / seed / seed-time'; renders חָרִישׁ ('plowing'); the dative marks the agricultural season; the point is radical — even in the pressing seasons of sowing the Sabbath stands.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷat theDativearticle (with ἀμήτῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀμήτῳharvest / reapingDativedative of time/circumstance ('at harvest-time')→ sphere or referenceἄμητος: 'reaping / harvest'; renders קָצִיר; paired with σπόρος as the two most labor-intensive seasons; the Sabbath is binding even when the harvest presses — a test of trust in providence.
καταπαύσειςyou shall restFut Act Indic 2 Sg · καταπαύωmain verb (repeated for emphasis; future with imperatival force)→ imperatival future (you shall rest)καταπαύω: 'rest / cease'; the repetition of καταπαύσεις frames the verse and underlines that the Sabbath-rest brooks no exception, not even for sowing or reaping.
22
καὶ ἑορτὴν ἑβδομάδων ποιήσεις μοι ἀρχὴν θερισμοῦ πυρῶν καὶ ἑορτὴν συναγωγῆς μεσοῦντος τοῦ ἐνιαυτοῦ
And you shall make for me a feast of weeks, the beginning of the wheat harvest, and a feast of ingathering at the turn of the year.
The two remaining pilgrimage-feasts: Weeks (ἑβδομάδων, the wheat-harvest firstfruits, later Pentecost) and Ingathering (συναγωγῆς, the autumn harvest, Booths). With Unleavened Bread (v. 18) these complete the three annual feasts presupposed by vv. 23–24.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτὴνfeastAccusativedirect object of ποιήσεις (fronted)→ object specificationἑορτή: 'feast'; ἑορτὴ ἑβδομάδων ('Feast of Weeks') renders חַג שָׁבֻעֹת; the wheat-harvest feast counted seven weeks from the firstfruits — the later Pentecost (Πεντηκοστή, Acts 2:1).
ἑβδομάδωνof weeksGenitivegenitive (defining ἑορτήν: 'feast of weeks')→ relational specificationἑβδομάς: 'week / period of seven'; renders שָׁבוּעַ; the feast is named from the seven weeks counted to it (Lev 23:15–16); the LXX ἑβδομάδες lies behind the NT Πεντηκοστή (the fiftieth day).
ποιήσειςyou shall make / keepFut Act Indic 2 Sg · ποιέωmain verb (future with imperatival force)→ imperatival future (command to keep the feast)ποιέω: 'make / do / keep'; ποιέω ἑορτήν ('keep a feast') renders עָשָׂה חַג; the idiom for celebrating a festival; the dative μοι ('for me') marks the feast as offered to the LORD.
μοιfor meDativedative of advantage ('keep [it] for me')→ participant reference or interestμοι: meaning 'for me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage ('keep [it] for me').
ἀρχὴνbeginningAccusativeaccusative in apposition to ἑορτήν ('the beginning [of the harvest]')→ object specificationἀρχή: 'beginning / firstfruits'; renders בִּכּוּרֵי ('firstfruits'); ἀρχὴ θερισμοῦ ('beginning of the harvest') marks Weeks as the firstfruits-feast of the wheat — the offering of the harvest's first yield.
θερισμοῦof harvestGenitivegenitive (defining ἀρχήν: 'beginning of harvest')→ relational specificationθερισμός: 'harvest / reaping'; renders קָצִיר; θερισμὸς πυρῶν ('wheat harvest'); θερισμός is a rich NT image for eschatological ingathering (Matt 9:37–38; John 4:35).
πυρῶνof wheatGenitivegenitive (defining θερισμοῦ: 'harvest of wheat')→ relational specificationπυρός: 'wheat / grain'; renders חִטִּים; the wheat harvest, whose firstfruits Weeks celebrates.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτὴνfeastAccusativedirect object of ποιήσεις (second feast)→ object specificationἑορτή: 'feast'; ἑορτὴ συναγωγῆς ('Feast of Ingathering') renders חַג הָאָסִיף; the autumn harvest-home feast, later identified with Booths/Tabernacles (Lev 23:34).
συναγωγῆςof ingatheringGenitivegenitive (defining ἑορτήν: 'feast of ingathering')→ relational specificationσυναγωγή: 'gathering / ingathering / assembly'; renders אָסִיף ('ingathering [of harvest]'); here of the autumn harvest-gathering; the same noun later denotes the worshiping assembly (συναγωγή) — its agricultural sense is original.
μεσοῦντοςat the middle / turnPres Act Ptc Gen Masc Sg · μεσόωgenitive absolute participle (temporal: 'as the year turns')→ durative present participle (while the year is at mid-point)μεσόω: 'be in the middle / be at the midpoint'; the genitive absolute μεσοῦντος τοῦ ἐνιαυτοῦ ('at the turning/middle of the year') renders תְּקוּפַת הַשָּׁנָה ('the turn of the year'); marks the autumn equinox when the agricultural year turns; cf. John 7:14 (τῆς ἑορτῆς μεσούσης).
τοῦof theGenitivearticle (with ἐνιαυτοῦ; subject of genitive absolute)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive (subject of the genitive-absolute participle)→ relational specificationἐνιαυτός: 'year'; renders שָׁנָה; μεσοῦντος τοῦ ἐνιαυτοῦ ('at the turn of the year') sets the Feast of Ingathering at the year's agricultural close; ἐνιαυτός recurs at vv. 23–24 for the annual cycle of appearances.
23
τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ Ισραηλ
Three times in the year every male of yours shall appear before the LORD, the God of Israel.
The three feasts (Unleavened Bread, Weeks, Ingathering) require every male to 'appear before the LORD' three times yearly. The verb ὀφθήσεται ('shall appear/be seen') again uses the passive of ὁράω, the technical pilgrimage-formula (cf. v. 20; 23:17); the title κύριος ὁ θεὸς Ισραηλ names the covenant God before whom Israel assembles.
Word-by-word analysis· 13 words
τρεῖςthreeAccusativenumeral modifier (of καιρούς)→ measure or countτρεῖς: 'three'; the three annual pilgrimage-feasts; τρεῖς καιρούς ('three times/seasons') renders שָׁלֹשׁ פְּעָמִים.
καιροὺςtimes / seasonsAccusativeaccusative of time (how often: 'three times')→ object specificationκαιρός: 'time / appointed season'; the accusative of frequency 'three times'; the appointed festal seasons of the year.
τοῦof theGenitivearticle (with ἐνιαυτοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive of time within which ('in the year')→ relational specificationἐνιαυτός: 'year'; the annual cycle within which the three appearances fall.
ὀφθήσεταιshall appearFut Pass Indic 3 Sg · ὁράωmain verb (the pilgrimage-appearance; future with legal force)→ imperatival/legal future (every male shall present himself)ὁράω (fut. pass. ὀφθήσεται): 'be seen / appear'; the passive renders the Hebrew Niphal יֵרָאֶה ('appear [before YHWH]'); the technical pilgrimage-formula — to 'appear before the LORD' is to make the festal pilgrimage to the sanctuary; the singular agrees with the collective πᾶν ἀρσενικόν.
πᾶνeveryNominativeattributive adjective (modifying ἀρσενικόν)→ participant prominenceπᾶς: 'every'; πᾶν ἀρσενικόν ('every male') as collective subject.
ἀρσενικόνmaleNominativesubject of ὀφθήσεται→ participant prominenceἀρσενικός: 'male'; renders זָכָר; the obligation to appear falls on the males of Israel (the heads of households representing their families); the same word as the firstborn 'males' of v. 19.
σουof yours / yourGenitivepossessive genitive ('your every male')→ relational specificationσου: meaning 'of yours'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your every male').
ἐνώπιονbeforeimproper preposition + genitive→ spatial or relational framingἐνώπιον: 'before / in the presence of'; the pilgrimage is an appearing 'before the LORD' at the sanctuary.
κυρίουthe LORDGenitivegenitive governed by ἐνώπιον→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; κύριος ὁ θεὸς Ισραηλ ('the LORD the God of Israel') is the full covenant-title before whom the pilgrimage is made.
τοῦtheGenitivearticle (with θεοῦ, in apposition to κυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the God of Israel')→ relational specificationθεός (gen. θεοῦ): 'God'; κύριος ὁ θεὸς Ισραηλ renders יהוה אֱלֹהֵי יִשְׂרָאֵל; the covenant formula naming YHWH as Israel's own God.
ΙσραηλIsraelindeclinable proper noun (genitive of relationship: 'God of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable in the LXX; here the genitive of relationship completing the divine title 'the God of Israel'.
24
ὅταν γὰρ ἐκβάλω τὰ ἔθνη πρὸ προσώπου σου καὶ πλατύνω τὰ ὅριά σου οὐκ ἐπιθυμήσει οὐδεὶς τῆς γῆς σου ἡνίκα ἂν ἀναβαίνῃς ὀφθῆναι ἐναντίον κυρίου τοῦ θεοῦ σου τρεῖς καιροὺς τοῦ ἐνιαυτοῦ
For when I drive out the nations before your face and enlarge your borders, no one shall covet your land when you go up to appear before the LORD your God three times in the year.
The γάρ-clause reassures Israel that the thrice-yearly pilgrimage will not leave the land vulnerable: when YHWH drives out the nations and enlarges Israel's borders, no enemy will covet the land left undefended during the festivals. Divine providence guarantees the cult.
Word-by-word analysis· 32 words
ὅτανwhentemporal conjunction (with subjunctive)→ discourse linkage or contrastὅταν: 'when(ever)'; takes the subjunctive (ἐκβάλω, πλατύνω); introduces the future condition of the conquest and its security.
γὰρforcausal conjunction (post-positive)→ discourse linkage or contrastγάρ: 'for'; grounds the pilgrimage-command of v. 23 by removing the objection that leaving home thrice yearly would endanger the land.
ἐκβάλωI drive outAor Act Subj 1 Sg · ἐκβάλλωverb of ὅταν-clause (the divine dispossession)→ prospective aorist subjunctive (whenever I drive out)ἐκβάλλω (aor. subj. ἐκβάλω): 'drive out / expel'; the same verb as v. 11 (ἐκβάλλω), now in the subjunctive of future expectation; the LORD's dispossession of the nations is the precondition of secure festal life.
τὰtheAccusativearticle (with ἔθνη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsAccusativedirect object of ἐκβάλω→ object specificationἔθνος (pl. ἔθνη): 'nations'; renders גּוֹיִם; the Canaanite nations of v. 11, here driven out collectively.
πρὸbeforepreposition + genitive ('before the face of')→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + genitive ('before the face of').
προσώπουfaceGenitivegenitive object of πρό (Hebraism: 'before you')→ relational specificationπρόσωπον: 'face'; πρὸ προσώπου σου ('before your face') as in v. 11; the πρόσωπον thread continues toward its climax in Moses' shining face (vv. 29–35).
σουyourGenitivepossessive genitive→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πλατύνωI enlargeAor Act Subj 1 Sg · πλατύνωverb of ὅταν-clause (enlarging the borders)→ prospective aorist subjunctive (whenever I enlarge)πλατύνω: 'widen / enlarge / make broad'; renders רָחַב (Hiphil); the promise to enlarge Israel's territory (cf. Deut 12:20); πλατύνω is used metaphorically by Paul of an enlarged heart (2 Cor 6:11, 13).
τὰtheAccusativearticle (with ὅρια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριάbordersAccusativedirect object of πλατύνω→ object specificationὅριον (pl. ὅρια): 'boundary / border / territory'; renders גְּבוּל; the enlargement of borders is the territorial blessing of obedience; ὅρια recurs in NT geographical formulae (Matt 2:16; 4:13).
σουyourGenitivepossessive genitive ('your borders')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your borders').
οὐκnotnegative particle (with ἐπιθυμήσει)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθυμήσειshall covet / desireFut Act Indic 3 Sg · ἐπιθυμέωmain verb of apodosis (the promised security)→ predictive future (no one will covet)ἐπιθυμέω: 'desire / covet / long for'; renders חָמַד; the same verb as the tenth commandment (οὐκ ἐπιθυμήσεις, 20:17); the promise is that no enemy will 'covet' the undefended land during the pilgrimage — divine protection neutralizes the danger.
οὐδεὶςno oneNominativesubject of ἐπιθυμήσει (negative pronoun)→ participant referenceοὐδείς: 'no one'; the emphatic negative subject — not a single enemy will covet the land.
τῆςtheGenitivearticle (with γῆς; object of coveting)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of ἐπιθυμήσει ('covet your land')→ relational specificationγῆ: 'land'; ἐπιθυμέω takes the genitive of the thing desired; the land left undefended during the festal pilgrimages.
σουyourGenitivepossessive genitive ('your land')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your land').
ἡνίκαwhentemporal conjunction (with ἄν + subjunctive)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; with ἄν and the subjunctive forms an indefinite temporal clause ('whenever you go up'); ἡνίκα recurs at v. 34 (ἡνίκα δ᾿ ἂν εἰσεπορεύετο).
ἂν(particle)modal particle (with ἡνίκα + subjunctive, indefinite)→ discourse linkage or contrastἄν: modal particle marking the indefinite/contingent character of the temporal clause.
ἀναβαίνῃςyou go upPres Act Subj 2 Sg · ἀναβαίνωverb of indefinite temporal clause (the pilgrimage-ascent)→ durative present subjunctive (whenever you go up)ἀναβαίνω: 'go up'; the pilgrimage-verb — one 'goes up' to the sanctuary; the same verb as Moses' ascent of Sinai (vv. 1–4), now of Israel's festal ascents.
ὀφθῆναιto appearAor Pass Inf · ὁράωinfinitive of purpose (with ἀναβαίνῃς: 'go up to appear')→ purpose infinitive (in order to present oneself)ὁράω (aor. pass. inf. ὀφθῆναι): 'to be seen / to appear'; the infinitive of purpose; one goes up 'to appear before the LORD' — the pilgrimage-formula again (cf. vv. 20, 23).
ἐναντίονbeforeimproper preposition + genitive→ spatial or relational framingἐναντίον: 'before / in the presence of'; equivalent to ἐνώπιον (v. 23); the LXX varies the preposition for 'before the LORD'.
κυρίουthe LORDGenitivegenitive governed by ἐναντίον→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; κύριος ὁ θεός σου ('the LORD your God') names the God before whom Israel appears.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD your God')→ relational specificationθεός: 'God'; κύριος ὁ θεός σου renders יהוה אֱלֹהֶיךָ; the personal covenant-title.
σουyourGenitivepossessive genitive ('your God')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your God').
τρεῖςthreeAccusativenumeral modifier (of καιρούς)→ measure or countτρεῖς: 'three'; resuming the τρεῖς καιρούς of v. 23 — the three annual pilgrimages.
καιροὺςtimesAccusativeaccusative of frequency ('three times')→ object specificationκαιρός: 'time / season'; the appointed festal times; the verse closes by repeating the pilgrimage-frequency of v. 23.
τοῦof theGenitivearticle (with ἐνιαυτοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτοῦyearGenitivegenitive of time within which→ relational specificationἐνιαυτός: 'year'; the annual cycle of the three appearances.
25
οὐ σφάξεις ἐπὶ ζύμῃ αἷμα θυμιαμάτων μου καὶ οὐ κοιμηθήσεται εἰς τὸ πρωὶ θύματα τῆς ἑορτῆς τοῦ πασχα
You shall not slaughter the blood of my offerings upon leaven, and the sacrifices of the feast of the Passover shall not remain overnight until the morning.
Two apodictic prohibitions guard the Passover: the sacrificial blood must not be offered together with leaven (ζύμη), and the festal sacrifices must not be kept overnight (cf. 12:10; 23:18). Both protect the purity and timeliness of the Passover offering.
Word-by-word analysis· 18 words
οὐnotnegative particle (with future σφάξεις)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
σφάξειςyou shall slaughterFut Act Indic 2 Sg · σφάζωmain verb (apodictic prohibition: future with imperatival force)→ imperatival/legal future (categorical prohibition)σφάζω: 'slay / slaughter (sacrificially)'; renders שָׁחַט; the verb of cultic slaughter; οὐ σφάξεις ἐπὶ ζύμῃ ('you shall not slaughter [offering the] blood upon leaven') forbids combining the blood-offering with leavened bread; σφάζω is prominent in Revelation of the slain Lamb (Rev 5:6).
ἐπὶupon / withpreposition + dative (accompaniment/condition)→ spatial or relational framingἐπί + dat.: 'upon / together with / in the presence of'; here 'with leaven' — the blood must not be offered while leaven is present.
ζύμῃleavenDativedative object of ἐπί ('upon/with leaven')→ sphere or referenceζύμη: 'leaven / yeast'; renders חָמֵץ; leaven is incompatible with the Passover, whose bread is unleavened (v. 18); ζύμη becomes a NT metaphor for corrupting influence (Matt 16:6; 1 Cor 5:6–8; Gal 5:9).
αἷμαbloodAccusativedirect object of σφάξεις (the sacrificial blood)→ object specificationαἷμα: 'blood'; renders דָּם; the sacrificial blood of the offering; αἷμα θυμιαμάτων μου ('the blood of my sacrifices') — the blood that belongs to the LORD's offerings, which must be kept free of leaven.
θυμιαμάτωνof offerings / sacrificesGenitivegenitive (defining αἷμα: 'blood of my offerings')→ relational specificationθυμίαμα: usually 'incense', but here rendering זֶבַח ('sacrifice') in the broader sense of offerings made to God; αἷμα θυμιαμάτων μου ('the blood of my sacrifices') — the LXX uses the offering-term loosely for the festal victims; cf. θύματα later in the verse.
μουmyGenitivepossessive genitive ('my offerings')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('my offerings').
καὶandcoordinate conjunction (joining the two prohibitions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle (with κοιμηθήσεται)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κοιμηθήσεταιshall remain overnight / lieFut Pass Indic 3 Sg · κοιμάωmain verb (second prohibition; future with legal force)→ imperatival/legal future (it shall not remain overnight)κοιμάω (pass. 'sleep / lie down / remain overnight'): 'lie / sleep'; here the passive idiomatically means 'remain/be left overnight' (renders לִין, 'lodge, stay the night'); the festal flesh must not be kept till morning (cf. 12:10); κοιμάομαι elsewhere is the NT euphemism for death (1 Cor 15:6, 'fallen asleep').
εἰςuntilpreposition + accusative (temporal limit)→ spatial or relational framingεἰς: meaning 'until'; here it marks the relation signaled by preposition + accusative (temporal limit).
τὸtheAccusativearticle (with πρωί)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωὶmorningAccusativeaccusative object of εἰς (temporal limit: 'until morning')→ object specificationπρωΐ: 'morning'; εἰς τὸ πρωί ('until the morning'); the festal sacrifice must be consumed the same night, not left over (cf. 12:10); the same τὸ πρωί as Moses' dawn-readiness in v. 2.
θύματαsacrificesNominativesubject of κοιμηθήσεται (neuter plural)→ participant prominenceθῦμα: 'sacrifice / victim'; renders זֶבַח; the same word as the forbidden idol-θύματα of v. 15, here the legitimate Passover-sacrifices; the neuter plural subject takes the singular verb κοιμηθήσεται by normal concord.
τῆςof theGenitivearticle (with ἑορτῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑορτῆςfeastGenitivegenitive (defining θύματα: 'sacrifices of the feast')→ relational specificationἑορτή: 'feast'; the Passover festival whose sacrifices are in view; ἑορτή again as in vv. 18, 22.
τοῦof theGenitivearticle (with πασχα)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πασχαPassoverindeclinable noun (genitive of definition: 'feast of the Passover')→ clausal contributionπάσχα: transliteration of Aramaic/Hebrew פֶּסַח ('Passover'); indeclinable in the LXX; the foundational redemption-feast of Exod 12; the term passes directly into the NT (Matt 26:2; 1 Cor 5:7, Χριστὸς τὸ πάσχα ἡμῶν).
26
τὰ πρωτογενήματα τῆς γῆς σου θήσεις εἰς τὸν οἶκον κυρίου τοῦ θεοῦ σου οὐ προσοίσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ
The firstfruits of your land you shall bring into the house of the LORD your God. You shall not offer a lamb in its mother's milk.
Two final laws close the festal code: the firstfruits (πρωτογενήματα) of the land must be brought to the LORD's house, and the enigmatic prohibition against a lamb 'in its mother's milk' (the basis of later kashrut separating meat and dairy). The LXX renders ἄρνα ('lamb') for the Hebrew גְּדִי ('kid'), a notable lexical choice.
Word-by-word analysis· 20 words
τὰtheAccusativearticle (with πρωτογενήματα, fronted object)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωτογενήματαfirstfruitsAccusativedirect object of θήσεις (fronted)→ object specificationπρωτογένημα: 'firstfruits / first produce'; renders בִּכּוּרֵי / רֵאשִׁית; the first and best of the land's yield, owed to God; the offering of firstfruits parallels the firstborn-claim of vv. 19–20; cf. ἀπαρχή in the NT (Rom 8:23; 1 Cor 15:20, Christ the firstfruits).
τῆςof theGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive (defining πρωτογενήματα: 'firstfruits of the land')→ relational specificationγῆ: 'land / earth'; the produce of the land whose first yield is offered.
σουyourGenitivepossessive genitive ('your land')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your land').
θήσειςyou shall bring / placeFut Act Indic 2 Sg · τίθημιmain verb (future with imperatival force)→ imperatival future (command to bring the firstfruits)τίθημι (fut. θήσεις): 'put / place / bring'; renders בּוֹא (Hiphil, 'bring') / שִׂים; here 'bring/deposit' the firstfruits into the sanctuary; the same verb (τίθημι) used of God establishing the covenant (v. 10) and writing it (v. 27).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with οἶκον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativeaccusative object of εἰς (destination of the offering)→ object specificationοἶκος: 'house / dwelling'; renders בֵּית; ὁ οἶκος κυρίου ('the house of the LORD') is the sanctuary — here proleptically the tabernacle/temple to which firstfruits are brought.
κυρίουof the LORDGenitivepossessive genitive ('the LORD's house')→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; the house belongs to the LORD; κύριος ὁ θεός σου again the covenant-title.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD your God')→ relational specificationθεός: 'God'; the covenant-title κύριος ὁ θεός σου.
σουyourGenitivepossessive genitive ('your God')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('your God').
οὐnotnegative particle (with future προσοίσεις)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσοίσειςyou shall offer / bringFut Act Indic 2 Sg · προσφέρωmain verb (apodictic prohibition: future with imperatival force)→ imperatival/legal future (categorical prohibition)προσφέρω (fut. προσοίσεις): 'bring to / offer'; renders the cultic 'offer'; the LXX construes the famous prohibition as a cultic-offering rule ('you shall not offer a lamb in its mother's milk') rather than a cooking rule; προσφέρω is the standard NT verb for offering sacrifices (Heb 5:1; 9:14).
ἄρναa lambAccusativedirect object of προσοίσεις→ object specificationἀρήν (acc. ἄρνα): 'lamb'; the LXX renders the Hebrew גְּדִי ('kid / young goat') by ἄρνα ('lamb'), a notable substitution; the prohibition οὐ προσοίσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ became the textual basis of the rabbinic separation of meat and milk; appears thrice in the Torah (here; 23:19; Deut 14:21).
ἐνinpreposition + dative (manner/medium)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/medium).
γάλακτιmilkDativedative object of ἐν ('in milk')→ sphere or referenceγάλα (dat. γάλακτι): 'milk'; renders חָלָב; ἐν γάλακτι μητρὸς αὐτοῦ ('in its mother's milk') — the precise nature of the prohibited act is debated (boiling, offering, or a Canaanite fertility rite); γάλα is a NT image for elementary teaching (1 Cor 3:2; Heb 5:12–13).
μητρὸςof motherGenitivepossessive genitive (defining γάλακτι: 'its mother's milk')→ relational specificationμήτηρ (gen. μητρός): 'mother'; renders אֵם; the lamb's own mother — the prohibition turns on the unnatural pairing of the source of life (milk) with the death of its offspring.
αὐτοῦitsGenitivepossessive genitive ('its mother')→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('its mother').
27
καὶ εἶπεν κύριος πρὸς Μωυσῆν γράψον σεαυτῷ τὰ ῥήματα ταῦτα ἐπὶ γὰρ τῶν λόγων τούτων τέθειμαί σοι διαθήκην καὶ τῷ Ισραηλ
And the LORD said to Moses, 'Write for yourself these words; for on the basis of these words I have established a covenant with you and with Israel.'
A renewed speech-formula closes the legislative section by commanding Moses to write the words. The γάρ-clause grounds the writing in the covenant just made: ἐπὶ … τῶν λόγων τούτων τέθειμαί … διαθήκην ('on the basis of these words I have established a covenant'). The perfect τέθειμαι answers the present τίθημι of v. 10 — the covenant now stands accomplished.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single speech-act)λέγω: the renewed speech-formula introduces the command to write down the covenant words, closing the legislative block (vv. 10–26).
κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
γράψονwriteAor Act Impv 2 Sg · γράφωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commanded act of writing)γράφω: 'write'; renders כָּתַב; here Moses is commanded to write the words (γράψον), whereas at v. 1 the LORD said 'I will write' (γράψω) — the apparent tension reflects the layered authorship of the covenant document, taken up at v. 28.
σεαυτῷfor yourselfDativereflexive dative (with γράψον)→ sphere or referenceσεαυτοῦ: reflexive pronoun; γράψον σεαυτῷ ('write for yourself') echoes the λάξευσον σεαυτῷ of v. 1 — the chapter frames Moses' obedient action with this reflexive dative.
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of γράψον→ object specificationῥῆμα: 'word / saying'; renders דָּבָר; τὰ ῥήματα ταῦτα ('these words') are the covenant stipulations of vv. 10–26; the same term as v. 1 (τὰ ῥήματα), framing the chapter's covenant-words.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationοὗτος: 'this'; τὰ ῥήματα ταῦτα ('these words') points back to the just-given legislation; the demonstrative anchors the covenant in the specific words spoken.
ἐπὶon the basis ofpreposition + genitive (basis/ground)→ spatial or relational framingἐπί + gen.: here 'on the basis of / according to'; ἐπὶ τῶν λόγων τούτων ('on the basis of these words') marks the covenant-words as the foundation and condition of the διαθήκη.
γὰρforcausal conjunction (post-positive)→ discourse linkage or contrastγάρ: 'for'; grounds the command to write — the words must be recorded because they are the very terms of the covenant.
τῶνtheGenitivearticle (with λόγων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive governed by ἐπί ('on the basis of these words')→ relational specificationλόγος: 'word / matter'; renders דָּבָר; here λόγοι is synonymous with ῥήματα (above) — the LXX varies the terms for the covenant-words; cf. οἱ δέκα λόγοι ('the ten words', v. 28).
τούτωνtheseGenitivedemonstrative adjective (modifying λόγων)→ relational specificationοὗτος: 'these'; the covenant-words just spoken.
τέθειμαίI have establishedPerf Mid Indic 1 Sg · τίθημιmain verb (the accomplished covenant)→ resultative perfect (the covenant now stands established)τίθημι (perf. mid. τέθειμαι): 'establish / make'; τέθειμαι διαθήκην ('I have established a covenant') answers the present τίθημι διαθήκην of v. 10 — what was being enacted there is now complete; the perfect stresses the abiding, accomplished state of the covenant founded on these words.
σοιwith youDativedative (covenant-partner: 'with you')→ participant reference or interestσοι: dative of the personal pronoun; the covenant is made 'with you' (Moses) as mediator and 'with Israel' as people.
διαθήκηνcovenantAccusativedirect object of τέθειμαι→ object specificationδιαθήκη: 'covenant'; the renewed Sinai covenant, founded on the words just given; the term frames the chapter's covenant-theology (vv. 10, 12, 15, 27, 28).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷwithDativearticle (with Ισραηλ; dative covenant-partner)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraelindeclinable proper noun (dative with τῷ: 'with Israel')→ participant identificationΙσραηλ: indeclinable; here governed by the dative article τῷ ('with Israel'); the covenant is established both with Moses the mediator and with the people Israel, repairing the breach of ch. 32.
28
καὶ ἦν ἐκεῖ Μωυσῆς ἐναντίον κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἄρτον οὐκ ἔφαγεν καὶ ὕδωρ οὐκ ἔπιεν καὶ ἔγραψεν τὰ ῥήματα ταῦτα ἐπὶ τῶν πλακῶν τῆς διαθήκης τοὺς δέκα λόγους
And Moses was there before the LORD forty days and forty nights; he ate no bread and drank no water; and he wrote these words upon the tablets of the covenant, the ten words.
The narrative summary of the second mountain-stay: forty days and nights without bread or water (echoing 24:18 and Deut 9:9, 18; cf. the forty-day fasts of Elijah and Jesus), and the writing of 'the ten words' (τοὺς δέκα λόγους) on the tablets of the covenant. The subject of ἔγραψεν is ambiguous (Moses or the LORD), in tension with the divine γράψω of v. 1.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (durative state: Moses' stay on the mountain)→ durative imperfect (was there throughout)εἰμί (impf. ἦν): 'be'; the imperfect ἦν ἐκεῖ ('was there') describes the protracted forty-day sojourn on the mountain before the LORD.
ἐκεῖthereadverb of place (on the mountain)→ adverbial qualificationἐκεῖ: 'there'; on Sinai's summit, the place of the theophany (vv. 2, 5).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
ἐναντίονbeforeimproper preposition + genitive→ spatial or relational framingἐναντίον: 'before / in the presence of'; Moses remained 'before the LORD' — in sustained divine communion; the same ἐναντίον κυρίου recurs at v. 34 (Moses entering the LORD's presence).
κυρίουthe LORDGenitivegenitive governed by ἐναντίον→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; Moses dwells in the divine presence for the forty days.
τεσσαράκονταfortyAccusativenumeral modifier (indeclinable) of ἡμέρας→ measure or countτεσσαράκοντα: 'forty'; indeclinable; the forty days and nights echo the first mountain-stay (24:18) and Deut 9:9, 18; the number becomes typological — Elijah's forty days (3 Kgdms 19:8) and Jesus' forty-day fast (Matt 4:2).
ἡμέραςdaysAccusativeaccusative of extent of time→ object specificationἡμέρα: 'day'; accusative of temporal extent; the forty days of the fast and communion.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τεσσαράκονταfortyAccusativenumeral modifier (indeclinable) of νύκτας→ measure or countτεσσαράκοντα: 'forty'; the full 'forty days and forty nights' stresses the completeness and supernatural endurance of the fast.
νύκταςnightsAccusativeaccusative of extent of time→ object specificationνύξ (acc. pl. νύκτας): 'night'; the nights paired with the days for emphasis on the unbroken duration.
ἄρτονbreadAccusativedirect object of ἔφαγεν (fronted)→ object specificationἄρτος: 'bread / food'; renders לֶחֶם; the abstention from bread marks the fast; the supernatural endurance without food anticipates the manna-and-fasting motifs of Israel's story.
οὐκnotnegative particle (with ἔφαγεν)→ discourse linkage or contrastοὐκ: the negative (printed with the diacritic of the source text); 'he did not eat bread' — the total fast.
ἔφαγενhe ateAor Act Indic 3 Sg · ἐσθίωmain verb (the fasting from food)→ constative aorist (over the whole forty-day span)ἐσθίω (aor. ἔφαγεν): 'eat'; ἄρτον οὐκ ἔφαγεν ('he ate no bread'); the same verb as the eating-commands of vv. 15, 18 — here Moses eats nothing at all, sustained by the divine presence alone (cf. Deut 8:3, man does not live by bread alone).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὕδωρwaterAccusativedirect object of ἔπιεν (fronted)→ object specificationὕδωρ: 'water'; renders מַיִם; the abstention from water as well as bread marks the fast as wholly supernatural — humanly impossible for forty days.
οὐκnotnegative particle (with ἔπιεν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔπιενhe drankAor Act Indic 3 Sg · πίνωmain verb (the fasting from drink)→ constative aorist (over the whole span)πίνω (aor. ἔπιεν): 'drink'; ὕδωρ οὐκ ἔπιεν ('he drank no water'); together with the bread-fast it portrays Moses sustained solely by communion with God.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγραψενhe wroteAor Act Indic 3 Sg · γράφωmain verb (the writing of the covenant words)→ constative aorist (completed inscription)γράφω (aor. ἔγραψεν): 'write'; the subject is grammatically ambiguous — Moses (the nearest subject) or the LORD (who said γράψω, v. 1); the Hebrew likewise leaves it open; many read the LORD as subject (so that v. 1's promise is kept), while the surface syntax suggests Moses; the theological point is the layered divine-human authorship of the covenant document.
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἔγραψεν→ object specificationῥῆμα: 'word'; τὰ ῥήματα ταῦτα ('these words'), the covenant-words, now inscribed on the tablets; the same phrase as vv. 1, 27.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationοὗτος: 'these'; the covenant-words written on the tablets.
ἐπὶuponpreposition + genitive (surface of inscription)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (surface of inscription).
τῶνtheGenitivearticle (with πλακῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλακῶνtabletsGenitivegenitive object of ἐπί ('upon the tablets')→ relational specificationπλάξ (gen. pl. πλακῶν): 'tablet'; the two stone tablets of vv. 1, 4; πλάκες τῆς διαθήκης ('tablets of the covenant') is the formal designation of the inscribed witness.
τῆςof theGenitivearticle (with διαθήκης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηςcovenantGenitivegenitive (defining πλακῶν: 'tablets of the covenant')→ relational specificationδιαθήκη: 'covenant'; πλάκες τῆς διαθήκης ('tablets of the covenant'); the tablets are the documentary embodiment of the renewed Sinai covenant.
τοὺςtheAccusativearticle (with λόγους, in apposition to ῥήματα)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
δέκαtenAccusativenumeral modifier (indeclinable) of λόγους→ measure or countδέκα: 'ten'; indeclinable; οἱ δέκα λόγοι ('the ten words') is the LXX term that gives us 'Decalogue' (δεκάλογος); identifies the inscribed words as the Ten Commandments (cf. Deut 4:13; 10:4).
λόγουςwordsAccusativeaccusative in apposition to τὰ ῥήματα ('the ten words')→ object specificationλόγος (acc. pl. λόγους): 'word'; τοὺς δέκα λόγους ('the ten words') stands in apposition to τὰ ῥήματα ταῦτα, identifying the written covenant-text as the Decalogue; the phrase is the source of the term 'Decalogue'.
29
ὡς δὲ κατέβαινεν Μωυσῆς ἐκ τοῦ ὄρους καὶ αἱ δύο πλάκες ἐπὶ τῶν χειρῶν Μωυσῆ καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους Μωυσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ
Now as Moses was coming down from the mountain — and the two tablets were upon Moses' hands — as he was descending from the mountain, Moses did not know that the appearance of the skin of his face had been glorified while God spoke with him.
The descent (κατέβαινεν, answering the LORD's κατέβη of v. 5) opens the shining-face narrative. The perfect δεδόξασται ('has been glorified') of ἡ ὄψις τοῦ χρώματος τοῦ προσώπου ('the appearance of the skin of the face') renders Hebrew קָרַן ('shone/sent out rays') by δοξάζω — a momentous translational choice. Moses' ignorance of his own radiance (οὐκ ᾔδει) underscores that the glory is reflected, received in the divine conversation. This is the crux on which Paul builds 2 Cor 3:7–18.
Word-by-word analysis· 38 words
ὡςas / whentemporal conjunction (with imperfect)→ discourse linkage or contrastὡς: 'as / when / while'; here temporal with the imperfect κατέβαινεν ('as he was coming down'); introduces the circumstance of the descent.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδέ: 'now'; marks the shift to the new scene — the descent and the radiant face.
κατέβαινενwas coming downImpf Act Indic 3 Sg · καταβαίνωverb of temporal clause (the descent in progress)→ durative imperfect (was in the act of descending)καταβαίνω (impf. κατέβαινεν): 'come down / descend'; the imperfect pictures the descent in progress; deliberately answers the LORD's κατέβη ('descended') of v. 5 — God came down in the cloud, now Moses comes down bearing reflected glory.
ΜωυσῆςMosesNominativesubject of κατέβαινεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of κατέβαινεν.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive of source (with ἐκ: 'from the mountain')→ relational specificationὄρος: 'mountain'; Sinai, from which Moses descends bearing the tablets and the reflected glory.
καὶandcoordinate conjunction (introducing parenthetical clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle (with πλάκες)→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativenumeral modifier (indeclinable) of πλάκες→ measure or countδύο: 'two'; the two tablets of the covenant Moses carries down (vv. 1, 4).
πλάκεςtabletsNominativesubject of the implied verb in the parenthetical ('the two tablets [were] on his hands')→ participant prominenceπλάξ (nom. pl. πλάκες): 'tablet'; the inscribed tablets of the covenant; the parenthetical notes that Moses descends bearing them in hand.
ἐπὶuponpreposition + genitive (position)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position).
τῶνtheGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive object of ἐπί ('upon the hands')→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; ἐπὶ τῶν χειρῶν Μωυσῆ ('on Moses' hands') — the tablets borne in hand as he descends.
Μωυσῆof MosesGenitivepossessive genitive ('Moses' hands')→ relational specificationΜωυσῆς (gen. Μωυσῆ): the possessive genitive; the tablets rest on Moses' own hands.
καταβαίνοντοςas he was descendingPres Act Ptc Gen Masc Sg · καταβαίνωgenitive absolute participle (temporal, resuming the descent)→ durative present participle (while he was descending)καταβαίνω (pres. ptc. καταβαίνοντος): 'descend'; the genitive absolute καταβαίνοντος … αὐτοῦ ('as he was descending') resumes the temporal frame after the parenthesis; the repetition of the descent-verb keeps the scene's movement in view.
δὲnownarrative continuative (post-positive)→ discourse linkage or contrastδέ: 'now'; resumes the main narrative after the parenthetical about the tablets.
αὐτοῦhe / hisGenitivesubject of the genitive-absolute participle→ relational specificationαὐτός: subject of the genitive absolute ('as he was descending').
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle (with ὄρους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive of source ('from the mountain')→ relational specificationὄρος: 'mountain'; Sinai again, the source of the descent and the glory.
ΜωυσῆςMosesNominativesubject of ᾔδει→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ᾔδει.
οὐκnotnegative particle (with ᾔδει)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ᾔδειknew / was awarePlupf Act Indic 3 Sg · οἶδαmain verb (Moses' unawareness)→ stative pluperfect with imperfect sense (did not know)οἶδα (plupf. ᾔδει, with imperfect/past sense): 'know'; Μωυσῆς οὐκ ᾔδει ('Moses did not know') — he is unaware of his own radiance; the glory is reflected and unselfconscious, received in the divine encounter, not self-generated; Paul exploits exactly this unknowing (2 Cor 3:13).
ὅτιthatconjunction (introducing object clause of ᾔδει)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what Moses did not know — the glorification of his face.
δεδόξασταιhad been glorifiedPerf Mid/Pass Indic 3 Sg · δοξάζωverb of object clause (the glorified state of the face)→ resultative perfect (a glorification that abides on the face)δοξάζω (perf. pass. δεδόξασται): 'glorify / make glorious / cause to shine'; renders Hebrew קָרַן ('send out rays/horns'); the LXX's choice of δοξάζω (rather than a verb of mere shining) is theologically loaded — Moses' face bears the δόξα of God; the perfect denotes an abiding glorified state; this is the precise wording Paul interprets in 2 Cor 3:7–18 (δόξα/δοξάζω, the fading and the veil); cf. δεδοξασμένη (v. 30), δεδόξασται (v. 35).
ἡtheNominativearticle (with ὄψις)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄψιςappearanceNominativesubject of δεδόξασται→ participant prominenceὄψις: 'appearance / look / face'; renders the visible aspect of the skin; ἡ ὄψις τοῦ χρώματος τοῦ προσώπου ('the appearance of the skin of the face') is a layered LXX rendering of עוֹר פָּנָיו ('the skin of his face'); ὄψις stresses what is seen by onlookers.
τοῦof theGenitivearticle (with χρώματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρώματοςskin / complexionGenitivegenitive (defining ὄψις: 'appearance of the skin')→ relational specificationχρῶμα: 'skin / surface / color/complexion'; renders עוֹר ('skin'); the LXX's threefold chain ὄψις … χρώματος … προσώπου ('appearance of the skin of the face') unpacks the simple Hebrew 'skin of his face' into a vivid description of the visible radiance.
τοῦof theGenitivearticle (with προσώπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive (defining χρώματος: 'skin of the face')→ relational specificationπρόσωπον: 'face'; renders פָּנִים; the climax of the chapter's πρόσωπον thread (God's face passing, v. 6; the nations driven from before Israel's face, vv. 11, 24) — now Moses' own face shines with reflected divine glory.
αὐτοῦhisGenitivepossessive genitive ('his face')→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('his face').
ἐνwhile / inpreposition + dative (with articular infinitive: temporal)→ spatial or relational framingἐν τῷ + infinitive: a temporal construction ('while / when'), a common LXX rendering of the Hebrew בְּ + infinitive construct; ἐν τῷ λαλεῖν ('while [he] was speaking').
τῷtheDativearticle (with the infinitive λαλεῖν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαλεῖνspeakingPres Act Inf · λαλέωarticular infinitive (temporal, with ἐν τῷ: 'while speaking')→ durative present infinitive (during the speaking)λαλέω: 'speak'; the articular infinitive ἐν τῷ λαλεῖν αὐτὸν αὐτῷ ('while he [God] was speaking with him') locates the source of the radiance — Moses' face shines because of his sustained conversation with God; the glory is communicated in the speaking.
αὐτὸνhe / himAccusativeaccusative subject of the infinitive λαλεῖν (i.e., God)→ participant referenceαὐτός: the accusative subject of the infinitive; the subject of the speaking is God (the LORD), with whom Moses conversed on the mountain.
αὐτῷwith himDativedative (with λαλεῖν: 'speaking to/with him' = Moses)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to/with him'; the dative complement of λαλέω — God speaking with Moses; the divine-human dialogue is the cause of the reflected glory.
30
καὶ εἶδεν Ααρων καὶ πάντες οἱ πρεσβύτεροι Ισραηλ τὸν Μωυσῆν καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ καὶ ἐφοβήθησαν ἐγγίσαι αὐτοῦ
And Aaron and all the elders of Israel saw Moses, and the appearance of the skin of his face was glorified, and they were afraid to come near him.
Aaron and the elders see the radiant face; the periphrastic perfect ἦν δεδοξασμένη ('was [in a state of having been] glorified') restates v. 29's δεδόξασται. Their fear (ἐφοβήθησαν ἐγγίσαι) mirrors the fear at the original theophany (20:18–21) — the reflected glory itself now inspires holy dread, the very response Paul reads as the old covenant's effect (2 Cor 3:7).
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (the people's perception; singular with compound subject)→ constative aorist (the act of seeing)ὁράω (aor. εἶδεν): 'see'; the singular verb precedes the compound subject (Ααρων καὶ πάντες οἱ πρεσβύτεροι) by normal Greek concord; the seeing of the glorified face triggers the fear that follows.
ΑαρωνAaronindeclinable proper noun (subject of εἶδεν)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; Moses' brother and the high priest; poignantly the same Aaron who made the calf (32:2–4) now fears the glory of the renewed covenant.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντεςallNominativeattributive adjective (modifying πρεσβύτεροι)→ participant prominenceπᾶς: 'all'; πάντες οἱ πρεσβύτεροι ('all the elders') — the leadership representatives of Israel.
οἱtheNominativearticle (with πρεσβύτεροι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβύτεροιeldersNominativesubject (with Ααρων) of εἶδεν→ participant prominenceπρεσβύτερος: 'elder'; renders זְקֵנִים; the elders of Israel, the representative leaders (cf. 24:1, 9); πρεσβύτερος becomes the NT term for church 'elders/presbyters'.
Ισραηλof Israelindeclinable proper noun (genitive of relationship: 'elders of Israel')→ participant identificationΙσραηλ: indeclinable; genitive of relationship — 'the elders of Israel'.
τὸνtheAccusativearticle (with Μωυσῆν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῆνMosesAccusativedirect object of εἶδεν→ object specificationΜωυσῆς (acc. Μωυσῆν): the object of their seeing — Moses with his transfigured face.
καὶandcoordinate conjunction (introducing the periphrastic clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary verb (forming periphrastic pluperfect with δεδοξασμένη)→ stative imperfect (was in a glorified state)εἰμί (impf. ἦν): 'be'; the imperfect ἦν with the perfect participle δεδοξασμένη forms a periphrastic pluperfect ('was [in a state of] having been glorified'), emphasizing the abiding glorified condition of the face that the onlookers behold.
δεδοξασμένηglorifiedPerf Mid/Pass Ptc Nom Fem Sg · δοξάζωperfect participle (with ἦν: periphrastic pluperfect)→ resultative perfect participle (in a glorified state)δοξάζω (perf. pass. ptc. δεδοξασμένη): 'glorify / make to shine'; restates v. 29's δεδόξασται in periphrastic form; renders קָרַן; the glorified face is now visible to the onlookers; the perfect participle stresses the settled, radiant state — the δόξα that Paul says the Israelites could not gaze upon (2 Cor 3:7).
ἡtheNominativearticle (with ὄψις)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄψιςappearanceNominativesubject of the periphrastic ἦν δεδοξασμένη→ participant prominenceὄψις: 'appearance'; the same phrase as v. 29 (ἡ ὄψις τοῦ χρώματος τοῦ προσώπου αὐτοῦ), repeated verbatim to bind the narration.
τοῦof theGenitivearticle (with χρώματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρώματοςskinGenitivegenitive (defining ὄψις)→ relational specificationχρῶμα: 'skin / surface'; as v. 29 — 'the skin of the face'.
τοῦof theGenitivearticle (with προσώπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive (defining χρώματος)→ relational specificationπρόσωπον: 'face'; the radiant face of Moses; the πρόσωπον motif continues.
αὐτοῦhisGenitivepossessive genitive ('his face')→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('his face').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφοβήθησανthey were afraidAor Pass Indic 3 Pl · φοβέομαιmain verb (the people's fear)→ ingressive aorist (they became afraid)φοβέομαι (aor. pass. ἐφοβήθησαν): 'fear / be afraid'; renders יָרֵא; the fear before the glory mirrors the dread at Sinai's theophany (20:18–21); the same response the people feared would kill them now greets the reflected glory on Moses' face — fear is the old covenant's effect (2 Cor 3:7).
ἐγγίσαιto come nearAor Act Inf · ἐγγίζωcomplementary infinitive (with ἐφοβήθησαν: 'afraid to approach')→ complementary aorist infinitive (the action feared)ἐγγίζω (aor. inf. ἐγγίσαι): 'draw near / approach'; renders נָגַשׁ / קָרַב; the complementary infinitive names what they feared to do — approach Moses; the glory creates distance, the opposite of the access that the unveiled face will later signify (2 Cor 3:18).
αὐτοῦhimGenitivegenitive object of ἐγγίσαι ('come near to him')→ relational specificationαὐτός (gen. αὐτοῦ): ἐγγίζω takes the genitive of the person approached ('draw near to him').
31
καὶ ἐκάλεσεν αὐτοὺς Μωυσῆς καὶ ἐπεστράφησαν πρὸς αὐτὸν Ααρων καὶ πάντες οἱ ἄρχοντες τῆς συναγωγῆς καὶ ἐλάλησεν αὐτοῖς Μωυσῆς
And Moses called them, and Aaron and all the rulers of the congregation turned back to him, and Moses spoke to them.
Moses overcomes the people's fear by summoning them (ἐκάλεσεν); Aaron and the rulers return (ἐπεστράφησαν) and Moses speaks. The sequence call–return–speak re-establishes the mediation broken by their fear, preparing for the transmission of the LORD's commands (v. 32) and the veiling (v. 33).
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (Moses summons the leaders)→ constative aorist (the act of calling)καλέω (aor. ἐκάλεσεν): 'call / summon'; renders קָרָא; Moses calls back the frightened leaders — the same verb used of the LORD's proclamation of the Name (vv. 5–6), now of Moses summoning Israel.
αὐτοὺςthemAccusativedirect object of ἐκάλεσεν (the leaders)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκάλεσεν (the leaders).
ΜωυσῆςMosesNominativesubject of ἐκάλεσεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐκάλεσεν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπεστράφησανthey turned backAor Pass Indic 3 Pl · ἐπιστρέφωmain verb (the leaders' return)→ ingressive aorist (they turned back)ἐπιστρέφω (aor. pass. ἐπεστράφησαν): 'turn / turn back / return'; renders שׁוּב; the leaders, who had drawn back in fear (v. 30), now turn back toward Moses at his call; ἐπιστρέφω is the LXX/NT verb of 'turning / conversion'.
πρὸςtopreposition + accusative (direction of return)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of return).
αὐτὸνhimAccusativeaccusative object of πρός ('toward him')→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός ('toward him').
ΑαρωνAaronindeclinable proper noun (subject of ἐπεστράφησαν)→ participant identificationΑαρων: indeclinable; Aaron heads the returning leaders.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντεςallNominativeattributive adjective (modifying ἄρχοντες)→ participant prominenceπᾶς: 'all'; πάντες οἱ ἄρχοντες ('all the rulers') with Aaron form the returning leadership.
οἱtheNominativearticle (with ἄρχοντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρχοντεςrulers / leadersNominativesubject (with Ααρων) of ἐπεστράφησαν→ participant prominenceἄρχων: 'ruler / leader / official'; renders נָשִׂיא ('chief, prince'); here equivalent to the πρεσβύτεροι of v. 30 — the appointed leaders of the assembly; ἄρχων is the standard LXX/NT term for civic and synagogue rulers.
τῆςof theGenitivearticle (with συναγωγῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregation / assemblyGenitivegenitive (defining ἄρχοντες: 'rulers of the congregation')→ relational specificationσυναγωγή: 'assembly / congregation / gathering'; renders עֵדָה ('congregation'); here of Israel as the assembled people (a different sense from the 'ingathering' of v. 22); the leaders rule 'the congregation'.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Moses addresses the leaders)→ constative aorist (the act of speaking)λαλέω (aor. ἐλάλησεν): 'speak'; Moses speaks to the returned leaders — the mediation resumed; the speaking of God to Moses (v. 29) is now relayed by Moses to Israel, the dynamic of vv. 31–35.
αὐτοῖςto themDativeindirect object of ἐλάλησεν→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐλάλησεν.
ΜωυσῆςMosesNominativesubject of ἐλάλησεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἐλάλησεν.
32
καὶ μετὰ ταῦτα προσῆλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ Ισραηλ καὶ ἐνετείλατο αὐτοῖς πάντα ὅσα ἐλάλησεν κύριος πρὸς αὐτὸν ἐν τῷ ὄρει Σινα
And after these things all the sons of Israel came near to him, and he commanded them all that the LORD had spoken to him on Mount Sinai.
After the leaders, all Israel draws near (προσῆλθον — overcoming the fear of v. 30), and Moses transmits to them everything the LORD spoke on Sinai. The verse completes the mediatorial movement: divine speech (v. 29) → Moses → leaders (v. 31) → all the people (v. 32).
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal).
ταῦταthese thingsAccusativeaccusative object of μετά (temporal: 'after these things')→ object specificationοὗτος: 'these things'; μετὰ ταῦτα ('after these things') is the standard LXX narrative-succession formula, here marking the move from leaders to the whole people.
προσῆλθονcame nearAor Act Indic 3 Pl · προσέρχομαιmain verb (the people approach Moses)→ ingressive aorist (they drew near)προσέρχομαι (aor. προσῆλθον): 'come/draw near / approach'; the people now approach (προσῆλθον) where before they feared to come near (ἐγγίσαι, v. 30) — the fear overcome by Moses' mediation; προσέρχομαι is a key 'drawing near' verb in Hebrews (4:16; 10:22).
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
αὐτὸνhimAccusativeaccusative object of πρός ('to him')→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός ('to him').
πάντεςallNominativeattributive adjective (modifying υἱοί)→ participant prominenceπᾶς: 'all'; πάντες οἱ υἱοὶ Ισραηλ ('all the sons of Israel') — now the whole people, not only the leaders, approach.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of προσῆλθον→ participant prominenceυἱός (nom. pl. υἱοί): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the people (בְּנֵי יִשְׂרָאֵל); recurs at vv. 34, 35.
Ισραηλof Israelindeclinable proper noun (genitive of relationship)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel'.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοhe commandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (Moses transmits the commands)→ constative aorist (the act of commanding)ἐντέλλομαι (aor. ἐνετείλατο): 'command / give charge'; renders צִוָּה; Moses commands the people all that the LORD commanded him — the same verb used of the LORD's commands (v. 11, ἐντέλλομαι) now of Moses' transmission; recurs at v. 34.
αὐτοῖςthemDativeindirect object of ἐνετείλατο→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐνετείλατο.
πάνταallAccusativedirect object of ἐνετείλατο (neuter plural: 'all that')→ object specificationπᾶς: 'all'; πάντα ὅσα ('all that') stresses the completeness of the transmission — nothing of the divine word is withheld.
ὅσαas many as / whateverAccusativerelative pronoun (correlative, object of ἐλάλησεν)→ participant referenceὅσος: 'as much/many as'; πάντα ὅσα ('everything that') the comprehensiveness-idiom (cf. v. 11).
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of relative clause (the LORD's prior speaking)→ constative aorist (the completed divine speech on Sinai)λαλέω (aor. ἐλάλησεν): 'speak'; the LORD's speaking on Sinai is the source of all Moses now commands; the divine λαλέω (here and v. 29) and Moses' relaying ἐλάλησεν (v. 31) frame the mediation.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: the Tetragrammaton; the ultimate source of the commands Moses transmits.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτὸνhimAccusativeaccusative object of πρός (Moses, the recipient of the divine speech)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Moses, the recipient of the divine speech).
ἐνonpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative of place (with ἐν: 'on the mountain')→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; ἐν τῷ ὄρει Σινα ('on Mount Sinai') locates the divine speech at the place of theophany, source of the commands.
ΣιναSinaiindeclinable place-name (with ὄρει: 'Mount Sinai')→ participant identificationΣινα: indeclinable; the holy mountain where the LORD spoke; the chapter's frame closes back to Sinai (cf. vv. 2, 4).
33
καὶ ἐπειδὴ κατέπαυσεν λαλῶν πρὸς αὐτούς ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα
And when he had finished speaking to them, he put a veil over his face.
Having finished speaking, Moses places a κάλυμμα ('veil') over his face. The veiling follows the speaking — Moses spoke unveiled, then covered the glory. Paul's midrash (2 Cor 3:13) reads the κάλυμμα as concealing the fading of the glory; the same noun κάλυμμα governs his whole argument about the veil over Israel's hearts (3:14–16).
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπειδὴwhen / sincetemporal-causal conjunction→ discourse linkage or contrastἐπειδή: 'when / after / since'; here temporal ('when he had finished'); introduces the circumstance after which Moses veils his face.
κατέπαυσενhe ceased / finishedAor Act Indic 3 Sg · καταπαύωverb of temporal clause (Moses finishes speaking)→ constative aorist (completed cessation of speech)καταπαύω (aor. κατέπαυσεν): 'cause to cease / stop / finish'; here intransitive-ingressive 'he ceased / finished'; the same verb as the Sabbath-rest of v. 21 — here of finishing the act of speaking before veiling.
λαλῶνspeakingPres Act Ptc Nom Masc Sg · λαλέωsupplementary participle (with κατέπαυσεν: 'ceased speaking')→ durative present participle (the ongoing speaking now ended)λαλέω (pres. ptc. λαλῶν): 'speak'; the supplementary participle completes καταπαύω ('finished speaking'); Moses addresses the people with face unveiled — the veil goes on only after the speaking, a detail Paul presses (2 Cor 3:13).
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός (the people)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the people).
ἐπέθηκενhe put / placedAor Act Indic 3 Sg · ἐπιτίθημιmain verb (the act of veiling)→ constative aorist (the act of placing the veil)ἐπιτίθημι (aor. ἐπέθηκεν): 'put upon / lay on'; renders נָתַן (in the sense 'put on'); ἐπέθηκεν … κάλυμμα ('he put on a veil'); the verb of placing on, parallel to περιέθηκεν ('he put around', v. 35); the veiling occurs after the speaking, never during the divine encounter (v. 34).
ἐπὶover / uponpreposition + accusative (position)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + accusative (position).
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativeaccusative object of ἐπί ('over his face')→ object specificationπρόσωπον: 'face'; the radiant face now covered; the πρόσωπον thread reaches the veiling — the very face that shone with God's glory is hidden from the people.
αὐτοῦhisGenitivepossessive genitive ('his face')→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive ('his face').
κάλυμμαa veilAccusativedirect object of ἐπέθηκεν→ object specificationκάλυμμα: 'covering / veil'; from καλύπτω ('cover'); renders מַסְוֶה ('veil'); the key term of the episode and of Paul's midrash — 2 Cor 3:13–16 uses κάλυμμα five times for the veil over Moses' face and, allegorically, over Israel's reading of the old covenant, lifted only in Christ.
34
ἡνίκα δ᾿ ἂν εἰσεπορεύετο Μωυσῆς ἔναντι κυρίου λαλεῖν αὐτῷ περιῃρεῖτο τὸ κάλυμμα ἕως τοῦ ἐκπορεύεσθαι καὶ ἐξελθὼν ἐλάλει πᾶσιν τοῖς υἱοῖς Ισραηλ ὅσα ἐνετείλατο αὐτῷ κύριος
But whenever Moses went in before the LORD to speak with him, he would remove the veil until he came out; and going out he would speak to all the sons of Israel whatever the LORD had commanded him.
The iterative construction (ἡνίκα ἂν + imperfect εἰσεπορεύετο; the imperfects περιῃρεῖτο, ἐλάλει) describes Moses' habitual practice: unveiled in the LORD's presence and when relaying the divine word, veiled otherwise. Paul builds his contrast on exactly this: the unveiled face before the LORD is the type of the new-covenant access (2 Cor 3:16, 18, 'when one turns to the Lord the veil is removed').
Word-by-word analysis· 26 words
ἡνίκαwhenevertemporal conjunction (with ἄν + imperfect: iterative)→ discourse linkage or contrastἡνίκα: 'when / whenever'; with ἄν and the imperfect forms an iterative-habitual temporal clause ('whenever he would go in'); the same ἡνίκα ἄν as v. 24.
δ᾿butadversative particle (post-positive, elided)→ discourse linkage or contrastδέ: 'but'; marks the contrast with v. 33 — the veil was on, but it would be removed whenever Moses entered the LORD's presence.
ἂν(particle)modal particle (with ἡνίκα + imperfect: iterative)→ discourse linkage or contrastἄν: modal particle marking the iterative/habitual sense of the temporal clause.
εἰσεπορεύετοwould go inImpf Mid Indic 3 Sg · εἰσπορεύομαιverb of iterative temporal clause (habitual entering)→ iterative imperfect (would go in, repeatedly)εἰσπορεύομαι (impf. εἰσεπορεύετο): 'go in / enter'; the iterative imperfect with ἡνίκα ἄν describes Moses' repeated entering of the LORD's presence (the tent of meeting, cf. 33:9); paired with ἐκπορεύεσθαι ('coming out') below.
ΜωυσῆςMosesNominativesubject of εἰσεπορεύετο→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of εἰσεπορεύετο.
ἔναντιbeforeimproper preposition + genitive→ spatial or relational framingἔναντι: 'before / in the presence of'; a variant of ἐναντίον / ἐνώπιον; Moses goes in 'before the LORD' — into the divine presence where the veil comes off.
κυρίουthe LORDGenitivegenitive governed by ἔναντι ('before the LORD')→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; the presence into which Moses enters unveiled — the type of new-covenant access (2 Cor 3:16).
λαλεῖνto speakPres Act Inf · λαλέωinfinitive of purpose (with εἰσεπορεύετο: 'went in to speak')→ purpose infinitive (in order to speak with him)λαλέω (pres. inf. λαλεῖν): 'speak'; the purpose infinitive — Moses enters to converse with the LORD; the same divine-human λαλεῖν that caused the radiance (v. 29).
αὐτῷwith himDativedative complement of λαλεῖν ('speak with him')→ participant reference or interestαὐτῷ: meaning 'with him'; pronoun marking person, possession, or reference within the clause; here it functions as dative complement of λαλεῖν ('speak with him').
περιῃρεῖτοhe would removeImpf Mid Indic 3 Sg · περιαιρέωmain verb (iterative: the habitual removal of the veil)→ iterative imperfect (he would take off, repeatedly)περιαιρέω (impf. mid. περιῃρεῖτο): 'take away (from around) / remove'; renders הֵסִיר; the middle 'he would remove (from himself)' the veil; the iterative imperfect matches the habitual entering; this removal-before-the-Lord is the verbal hinge of Paul's 'when one turns to the Lord, the veil is taken away' (2 Cor 3:16, περιαιρεῖται τὸ κάλυμμα).
τὸtheAccusativearticle (with κάλυμμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
κάλυμμαveilAccusativedirect object of περιῃρεῖτο→ object specificationκάλυμμα: 'veil'; the same veil as v. 33; removed in the LORD's presence — the unveiled face before God is the type Paul develops (2 Cor 3:18, ἀνακεκαλυμμένῳ προσώπῳ).
ἕωςuntilconjunction/preposition + genitive articular infinitive (temporal limit)→ spatial or relational framingἕως: 'until'; with the genitive articular infinitive τοῦ ἐκπορεύεσθαι ('until the coming out') marks the duration of the unveiling — the veil stays off until Moses exits.
τοῦtheGenitivearticle (with the infinitive ἐκπορεύεσθαι)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐκπορεύεσθαιcoming outPres Mid Inf · ἐκπορεύομαιarticular infinitive (with ἕως τοῦ: 'until coming out')→ durative present infinitive (the act of exiting)ἐκπορεύομαι (pres. inf. ἐκπορεύεσθαι): 'go out / come out'; the counterpart of εἰσεπορεύετο; the unveiling lasts 'until the coming out' — within the divine presence and the relaying of the word, the face is uncovered.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξελθὼνgoing outAor Act Ptc Nom Masc Sg · ἐξέρχομαιcircumstantial participle (temporal, modifying Moses)→ antecedent aorist participle (having gone out, then spoke)ἐξέρχομαι (aor. ptc. ἐξελθών): 'go out / come out'; the participle ('going out / having gone out') marks the transition from the divine presence to the people; the same verb as the Exodus 'going out' (ἐξῆλθες, v. 18).
ἐλάλειhe would speakImpf Act Indic 3 Sg · λαλέωmain verb (iterative: habitual relaying to the people)→ iterative imperfect (he would speak, repeatedly)λαλέω (impf. ἐλάλει): 'speak'; the iterative imperfect — Moses would habitually relay the LORD's commands to Israel; crucially he spoke to them with face still unveiled (the veil goes back on only afterward, v. 35), the detail Paul exploits.
πᾶσινallDativeattributive adjective (modifying υἱοῖς)→ sphere or referenceπᾶς: 'all'; πᾶσιν τοῖς υἱοῖς Ισραηλ ('to all the sons of Israel') — the whole people receive the relayed word.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeindirect object of ἐλάλει ('to the sons')→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; οἱ υἱοὶ Ισραηλ, the people to whom Moses speaks.
Ισραηλof Israelindeclinable proper noun (genitive of relationship)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel'.
ὅσαwhateverAccusativerelative pronoun (object of ἐνετείλατο: 'whatever he commanded')→ participant referenceὅσος: 'as much/many as / whatever'; introduces the content relayed — all that the LORD had commanded.
ἐνετείλατοhad commandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause (the LORD's command)→ constative aorist (the completed divine command)ἐντέλλομαι (aor. ἐνετείλατο): 'command'; the LORD's command to Moses, faithfully relayed; the same verb as vv. 11, 32 — the mediation of the divine commands.
αὐτῷhimDativeindirect object of ἐνετείλατο (Moses)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of ἐνετείλατο (Moses).
κύριοςLORDNominativesubject of ἐνετείλατο→ participant prominenceκύριος: the Tetragrammaton; the source of the commands Moses relays unveiled.
35
καὶ εἶδον οἱ υἱοὶ Ισραηλ τὸ πρόσωπον Μωυσῆ ὅτι δεδόξασται καὶ περιέθηκεν Μωυσῆς κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ ἕως ἂν εἰσέλθῃ συλλαλεῖν αὐτῷ
And the sons of Israel saw the face of Moses, that it was glorified; and Moses would put the veil over his face until he went in to converse with him.
The closing summary: Israel saw the glorified face (δεδόξασται, the third occurrence), and Moses would replace the veil until his next entry to speak with the LORD. The chapter ends with the rhythm of glory revealed and veiled — the very pattern Paul transposes into the contrast of the fading old-covenant glory and the unveiled, transforming glory of the new (2 Cor 3:7–18).
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδονsawAor Act Indic 3 Pl · ὁράωmain verb (the people's seeing of the glory)→ constative/iterative aorist (they saw, on each occasion)ὁράω (aor. εἶδον): 'see'; the people see the glorified face — they behold the reflected δόξα; the seeing recurs (cf. v. 30 εἶδεν) as the recurring witness to the radiance during Moses' unveiled speaking.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of εἶδον→ participant prominenceυἱός (nom. pl. υἱοί): 'son'; οἱ υἱοὶ Ισραηλ, the people who behold the glory — in Paul, those whose minds were hardened and veiled (2 Cor 3:14).
Ισραηλof Israelindeclinable proper noun (genitive of relationship)→ participant identificationΙσραηλ: indeclinable; 'the sons of Israel'.
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of εἶδον→ object specificationπρόσωπον: 'face'; the radiant face of Moses, the object of the people's seeing; the πρόσωπον thread reaches its close — the face seen, then veiled.
Μωυσῆof MosesGenitivepossessive genitive ('the face of Moses')→ relational specificationΜωυσῆς (gen. Μωυσῆ): the possessive genitive; the glorified face belongs to Moses, mediator of the covenant.
ὅτιthatconjunction (introducing object clause: what they saw)→ discourse linkage or contrastὅτι: 'that'; introduces the content of their seeing — that the face was glorified; or 'because', giving the reason the veil was needed.
δεδόξασταιit was glorifiedPerf Mid/Pass Indic 3 Sg · δοξάζωverb of object clause (the glorified state of the face)→ resultative perfect (an abiding glorified state)δοξάζω (perf. pass. δεδόξασται): 'glorify / make to shine'; the third occurrence (vv. 29, 30, 35), framing the whole episode with the glory-verb; renders קָרַן; the abiding-perfect 'has been/is glorified' describes the radiance the people behold; the cumulative δοξάζω-language is precisely what Paul takes up as δόξα/δοξάζω in 2 Cor 3:7–18, contrasting the glory that was being abolished (καταργουμένην) with the surpassing glory of the new covenant.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιέθηκενhe would put aroundAor Act Indic 3 Sg · περιτίθημιmain verb (iterative-customary: replacing the veil)→ customary aorist (he would put on, habitually)περιτίθημι (aor. περιέθηκεν): 'put around / place around'; renders שׂוּם/נָתַן ('put on'); Moses replaces the veil 'around' his face; the prefix περι- ('around') complements the ἐπι- of ἐπέθηκεν (v. 33) and the περι- of περιῃρεῖτο (v. 34, removal) — the veil put around and taken away in rhythm.
ΜωυσῆςMosesNominativesubject of περιέθηκεν→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of περιέθηκεν.
κάλυμμαa veilAccusativedirect object of περιέθηκεν→ object specificationκάλυμμα: 'veil'; the same veil (vv. 33, 34); replaced over the face after the unveiled speaking — the recurrent covering of the glory; the chapter ends with the veil on, awaiting the next entry into the LORD's presence.
ἐπὶoverpreposition + accusative (position)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + accusative (position).
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativeaccusative object of ἐπί ('over his face')→ object specificationπρόσωπον: 'face'; the glorified face, covered again; the final πρόσωπον of the chapter, sealing the face-and-veil motif Paul develops.
ἑαυτοῦhis ownGenitivereflexive possessive genitive ('his own face')→ relational specificationἑαυτοῦ: reflexive pronoun 'his own'; ἐπὶ τὸ πρόσωπον ἑαυτοῦ ('over his own face') stresses that Moses veils himself — the act is his own, the deliberate covering of the reflected glory.
ἕωςuntiltemporal conjunction (with ἄν + subjunctive: indefinite)→ discourse linkage or contrastἕως: 'until'; with ἄν and the subjunctive εἰσέλθῃ forms an indefinite temporal clause ('until he should go in'), marking the recurring rhythm — the veil stays on until the next entry.
ἂν(particle)modal particle (with ἕως + subjunctive: indefinite)→ discourse linkage or contrastἄν: modal particle marking the indefinite/recurring character of the temporal clause.
εἰσέλθῃhe should go inAor Act Subj 3 Sg · εἰσέρχομαιverb of indefinite temporal clause (the next entry to the LORD)→ prospective aorist subjunctive (until he should enter)εἰσέρχομαι (aor. subj. εἰσέλθῃ): 'go in / enter'; the entry into the LORD's presence (cf. εἰσεπορεύετο, v. 34); the veil comes off only at this entry — the recurring cycle of glory revealed before God and veiled before the people.
συλλαλεῖνto conversePres Act Inf · συλλαλέωinfinitive of purpose (with εἰσέλθῃ: 'go in to converse')→ purpose infinitive (in order to speak together with him)συλλαλέω: 'talk with / converse together'; the compound συν- ('together') stresses the mutual, intimate divine-human conversation; renders דִּבֶּר אִתּוֹ ('speak with him'); the conversation with God is the source of the renewed radiance — the cycle that closes the chapter and opens Paul's theology of the unveiled, transforming encounter (2 Cor 3:18).
αὐτῷwith himDativedative complement of συλλαλεῖν ('converse with him')→ participant reference or interestαὐτός (dat. αὐτῷ): 'with him' — the LORD, with whom Moses converses; the chapter ends pointing back into the divine presence, the perpetual source of the glory.