1
Ἀποκριθεὶς δὲ Μωυσῆς εἶπεν· Ἐὰν οὖν μὴ πιστεύσωσίν μοι μηδὲ εἰσακούσωσιν τῆς φωνῆς μου, ἐροῦσιν γάρ· Οὐκ ὦπταί σοι ὁ θεός, τί ἐρῶ πρὸς αὐτούς;
And Moses answered and said: 'If then they do not believe me nor listen to my voice — for they will say: God has not appeared to you — what shall I say to them?'
Moses' opening objection is framed as a conditional of unbelief — ἐὰν μὴ πιστεύσωσίν μοι — that the whole chapter is designed to answer; it is resolved at v.31 by ἐπίστευσεν ὁ λαός, forming the chapter's inclusio. The participial connective Ἀποκριθεὶς δέ calques the Hebrew וַיַּעַן מֹשֶׁה ('and Moses answered'), the standard response formula. The parenthetical ἐροῦσιν γάρ ('for they will say') gives Moses' ventriloquism of the anticipated Israelite objection.
Word-by-word analysis· 25 words
ἈποκριθεὶςansweringAor Pass Ptc Nom Sg Masc · ἀποκρίνομαιadverbial participle (attendant circumstance: 'answering, he said')→ constative aorist (single act of response)ἀποκρίνομαι: 'answer / respond'; deponent; the passive form is the standard LXX rendering of וַיַּעַן; it introduces speech in reply to a prior context (here, the commission of ch. 3).
δέandnarrative conjunction (mild transition)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: LXX transliteration of מֹשֶׁה (Mōsheh); declinable in Greek (gen. Μωυσέως, dat. Μωυσεῖ, acc. Μωυσῆν).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-act introduction)→ constative aorist (single completed utterance)λέγω: renders וַיֹּאמֶר; the standard LXX speech-introduction verb.
Ἐὰνifconditional particle (opening future-open condition with subjunctive)→ discourse linkage or contrastἐάν (= εἰ + ἄν): with subjunctive, a future-open or third-class condition — a real, live possibility Moses takes seriously.
οὖνtheninferential / continuative particle→ discourse linkage or contrastοὖν: connective or particle rendered 'then' here, shaping the clause or discourse flow in context.
μήnotnegation (μή with subjunctive in the conditional protasis)→ clausal qualification or emphasisμή: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
πιστεύσωσίνthey believeAor Act Subj 3 Pl · πιστεύωverb of conditional protasis (first arm of the double condition)→ constative aorist subjunctive (single act of believing)πιστεύω: 'believe / trust'; renders הֶאֱמִין (hiphil of אָמַן); this verb recurs at v.31 in ἐπίστευσεν ὁ λαός, closing the inclusio. The hiphil of אָמַן is the OT's primary verb of faith-response to divine messengers.
μοιmedative personal pronoun (dative of the person credited: 'believe me')→ participant referenceμοι: indeclinable form rendered 'me' here, used according to its local clause function.
μηδέnornegative conjunction (extending the double condition)→ discourse linkage or contrastμηδέ: connective or particle rendered 'nor' here, shaping the clause or discourse flow in context.
εἰσακούσωσινthey listen toAor Act Subj 3 Pl · εἰσακούωverb of conditional protasis (second arm: 'nor heed my voice')→ constative aorist subjunctiveεἰσακούω: 'listen into / heed / obey'; εἰς + ἀκούω; renders שָׁמַע in its obedience sense; the εἰσ- prefix stresses receptive, responsive hearing.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
φωνῆςvoiceGenitivegenitive object of εἰσακούω (verbs of hearing take the genitive)→ relational specificationφωνή: 'voice / sound'; renders קֹול; 'listen to my voice' (שָׁמַע בְּקֹולִי) is the standard OT idiom for covenantal obedience.
μουmygenitive pronoun (possessive with φωνῆς)→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
ἐροῦσινthey will sayFut Act Indic 3 Pl · λέγωmain verb of parenthetical clause (the anticipated Israelite charge)→ predictive futureλέγω: future stem ἐρ-; Moses ventriloquises Israel's anticipated denial of his credentials before it is spoken — a prophylactic objection.
γάρforexplanatory conjunction (gives the content of the non-belief)→ discourse linkage or contrastγάρ: connective or particle rendered 'for' here, shaping the clause or discourse flow in context.
Οὐκnotnegation (strong denial with perfect indicative)→ clausal qualification or emphasisΟὐκ: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
ὦπταίhas appearedPf Pass Indic 3 Sg · ὁράωpredicate of reported denial (the theophany Moses claims is dismissed)→ intensive perfect (resultant state: 'God has appeared and you hold a standing commission')ὁράω: the perfect passive ὦπταί / ὤφθη is the standard LXX verb for divine self-disclosure; renders נִרְאָה (niphal of רָאָה, 'be seen / appear to'); cf. 3:2, 16; 6:3; Gen 12:7; 17:1. The intensive perfect asserts a present state arising from a past event — the theophany's validity is what the Israelites are imagined as denying.
σοιto youdative of personal reference ('has appeared to you')→ participant referenceσοι: indeclinable form rendered 'to you' here, used according to its local clause function.
ὁtheNominativearticle (with θεός: the definite God of Israel)→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόςGodNominativesubject of ὦπταί→ participant prominenceθεός: renders אֱלֹהִים; the article (ὁ θεός) marks the specific God Moses claims — not a god but the God.
τίwhatAccusativeinterrogative pronoun, direct object of ἐρῶ→ participant referenceτί: lexical item rendered 'what' here in the immediate context.
ἐρῶshall I sayFut Act Indic 1 Sg · λέγωmain verb of Moses' rhetorical question (apodosis of the whole conditional)→ deliberative future (expressing Moses' perplexity about what course of action is open)λέγω: deliberative future ἐρῶ ('what am I to say?') marks helplessness — a posture Moses strikes repeatedly in this unit (cf. v.13).
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
αὐτούςthempronoun, object of πρός (the Israelites Moses fears will not believe)→ participant referenceαὐτούς: indeclinable form rendered 'them' here, used according to its local clause function.
2
εἶπεν δὲ αὐτῷ κύριος· Τί ἐστιν τὸ ἐν τῇ χειρί σου; ὁ δὲ εἶπεν· Ῥάβδος.
And the LORD said to him: 'What is this in your hand?' And he said: 'A staff.'
God does not answer Moses' theoretical question in kind but redirects attention from anticipated failure to present resource — 'what is in your hand?' The one-word reply Ῥάβδος is a study in LXX narrative economy; the brevity is deliberate, setting up the dramatic transformation to come.
Word-by-word analysis· 15 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrative speech-introduction)→ constative aoristλέγω: Moses is now the speaker; he transitions from the divine private commission (vv.1–3) to public proclamation before Pharaoh, acting as YHWH's prophetic mouthpiece.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
αὐτῷto himdative indirect object (recipient of the divine speech)→ participant referenceαὐτῷ: indeclinable form rendered 'to him' here, used according to its local clause function.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: LXX rendering of יהוה throughout Exodus; 'Lord / Master'; this convention, established in the Pentateuch, is the source of the NT's κύριος-title for Jesus (cf. Phil 2:11).
ΤίwhatNominativeinterrogative pronoun (predicate of ἐστιν: 'what is this?')→ participant referenceΤί: proper name rendered 'what' in this chapter's immediate context.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ neutral presentἐστιν: verbal form rendered 'is' here; its aspect and clause role are specified by the parse and syntax fields.
τόthisNominativearticle used as demonstrative pronoun (subject of ἐστιν, substantivizing the prepositional phrase)→ noun-phrase markingτό: lexical item rendered 'this' here in the immediate context.
ἐνinpreposition + dative (locative: the thing 'in your hand')→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χειρίhandDativedative of place (object of ἐν)→ sphere or referenceχείρ: 'hand'; the staff 'in the hand' is a key motif throughout ch. 4 — ἐν τῇ χειρί recurs at vv.4, 17, 20 (where the staff becomes 'the staff of God in his hand').
σουyourgenitive pronoun (possessive with χειρί)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
ὁand heNominativearticle used as pronoun with δέ (subject-switch: 'and he said')→ noun-phrase markingὁ δέ: a standard Greek device for switching the subject in dialogue; Moses is now the speaker.
δέandnarrative conjunction (subject-switch particle)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' reply)→ constative aoristλέγω: 'say'; introduces Moses' objection to God.
Ῥάβδοςa staffNominativepredicate nominative (one-word answer, complete utterance)→ participant prominenceῥάβδος: 'staff / rod / scepter'; renders מַטֶּה; this ordinary shepherd's staff will be designated 'the staff of God' at v.20 — an everyday object transformed by divine commission into an instrument of signs and wonders.
3
καὶ εἶπεν· Ῥῖψον αὐτὴν ἐπὶ τὴν γῆν. καὶ ἔρριψεν αὐτὴν ἐπὶ τὴν γῆν, καὶ ἐγένετο ὄφις, καὶ ἔφυγεν Μωυσῆς ἀπ' αὐτοῦ.
And he said: 'Cast it on the ground.' And he cast it on the ground, and it became a serpent, and Moses fled from it.
The short imperative Ῥῖψον and its immediate obedience follow the LXX command-fulfillment pattern, which echoes the command verb in the narration of execution. The ὄφις ('serpent') carries a heavy intertextual charge — the same word for the creature of Gen 3:1–14; here a serpent is mastered as a divine credential. Moses' flight is a realistic psychological detail retained from the Hebrew.
Word-by-word analysis· 21 words
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: God speaks)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ῬῖψονcastAor Act Imper 2 Sg · ῥίπτωmain verb (imperative command: first sign initiated)→ constative aorist (single decisive action commanded)ῥίπτω: 'throw / cast / fling'; renders שְׁלַךְ (imperative of שָׁלַךְ, 'throw / cast down'); the aorist imperative commands a once-for-all act.
αὐτήνitpronoun, direct object of ῥῖψον (referring to ῥάβδος)→ participant referenceαὐτήν: indeclinable form rendered 'it' here, used according to its local clause function.
ἐπίonpreposition + accusative (motion onto a surface)→ spatial or relational framingἐπί: preposition rendered 'on' here, functioning according to its local construction.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
γῆνgroundAccusativeaccusative object of ἐπί (destination of the cast)→ object specificationγῆ: 'earth / ground'; the bare ground is where the transformation occurs.
καὶandnarrative conjunction (execution following the command)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἔρριψενhe castAor Act Indic 3 Sg · ῥίπτωmain verb (narrative action: immediate obedience)→ constative aorist (single completed act)ῥίπτω: same verb as the imperative — the LXX echoes the command in the narration of its execution, a standard device (cf. Gen 22:2–3).
αὐτήνitpronoun, direct object→ participant referenceαὐτήν: indeclinable form rendered 'it' here, used according to its local clause function.
ἐπίonpreposition + accusative (destination)→ spatial or relational framingἐπί: preposition rendered 'on' here, functioning according to its local construction.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
γῆνgroundAccusativeaccusative object of ἐπί→ object specificationγῆν: lexical item rendered 'ground' here in the immediate context.
καὶandnarrative conjunction (result of the casting)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐγένετοit becameAor Mid Indic 3 Sg · γίνομαιmain verb (transformation: staff becomes serpent)→ ingressive aorist (onset of a new state: the staff ceases to be a staff)γίνομαι: 'become'; the ingressive aorist marks the moment of transformation. The same verb governs the water-to-blood sign in v.9 (ἔσται … αἷμα) and the staff's reversal in v.4 (ἐγένετο ῥάβδος).
ὄφιςa serpentNominativepredicate nominative (the transformed state)→ participant prominenceὄφις: 'serpent / snake'; renders נָחָשׁ; identical to the word for the Eden serpent (Gen 3:1, 2, 4, 13, 14 LXX) — the creature of the primeval fall is here mastered as a sign of divine authority. Cf. the bronze serpent of Num 21:8–9 and Jesus's typological reading in John 3:14.
καὶandnarrative conjunction (sequential consequence)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἔφυγενfledAor Act Indic 3 Sg · φεύγωmain verb (narrative action: Moses' instinctive reaction)→ ingressive aorist (onset of flight)φεύγω: 'flee / escape'; renders וַיָּנָס (from נוּס); Moses' flight from the serpent he has just created is a psychologically realistic detail — even the commissioned deliverer flinches.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
ἀπ'frompreposition + genitive (separation: 'away from it')→ spatial or relational framingἀπ': preposition rendered 'from' here, functioning according to its local construction.
αὐτοῦitgenitive pronoun, object of ἀπό (referring to ὄφις)→ participant referenceαὐτοῦ: indeclinable form rendered 'it' here, used according to its local clause function.
4
καὶ εἶπεν κύριος πρὸς Μωυσῆν· Ἔκτεινον τὴν χεῖρα καὶ ἐπιλαβοῦ τῆς κέρκου· ἐξέτεινεν τὴν χεῖρα καὶ ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ.
And the LORD said to Moses: 'Stretch out your hand and seize it by the tail.' He stretched out his hand and seized it by the tail, and it became a staff in his hand.
The command-execution pattern repeats in reverse: the staff became a serpent (v.3); now the serpent becomes a staff again. The command ἔκτεινον τὴν χεῖρα ('stretch out your hand') becomes Moses' signature miracle-gesture through all the plagues and the crossing of the sea (7:19; 8:1; 14:16). Grasping a serpent by the tail — the dangerous end is the head — is an act of obedient courage that tests Moses' trust.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces the prayer.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of the divine word)→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
Ἔκτεινονstretch outAor Act Imper 2 Sg · ἐκτείνωmain verb (imperative: first of two commands)→ constative aorist (single decisive action commanded)ἐκτείνω: 'stretch out / extend'; renders נָטָה (hiphil: 'extend / stretch out'); the phrase ἔκτεινον / ἐξέτεινεν τὴν χεῖρα becomes the formulaic miracle-gesture through all the Exodus plagues (7:19; 8:1, 12; 9:22; 10:12, 21; 14:16, 21, 26–27).
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖραhandAccusativeaccusative direct object of ἐκτείνω→ object specificationχείρ: 'hand'; the extension of Moses' hand is the bodily gesture that activates divine power throughout Exodus; it will reach its climax when he stretches his hand over the sea (14:16, 21).
καὶandcoordinating conjunction (linking the two imperatives)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπιλαβοῦseizeAor Mid Imper 2 Sg · ἐπιλαμβάνομαιmain verb (imperative: second command)→ constative aorist (single deliberate grasping act commanded)ἐπιλαμβάνομαι: 'take hold of / seize / grasp'; deponent; renders the hiphil imperative of אָחַז ('seize / grasp'); grasping a serpent by the tail requires courage — the dangerous end is the head, not the tail.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
κέρκουtailGenitivegenitive object of ἐπιλαμβάνομαι (verbs of grasping govern the genitive)→ relational specificationκέρκος: 'tail'; renders זָנָב; the act of grasping a live serpent by the tail, rather than safely behind the head, demonstrates obedient trust and mirrors the faithful courage God requires of his messenger.
ἐξέτεινενhe stretched outAor Act Indic 3 Sg · ἐκτείνωmain verb (narrative action: obedience to first command)→ constative aorist (completed act of obedience)ἐκτείνω: echoes the imperative Ἔκτεινον exactly — the LXX command-fulfillment pattern repeats the same verb root in both command and execution.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖραhandAccusativeaccusative direct object of ἐξέτεινεν→ object specificationχεῖρα: lexical item rendered 'hand' here in the immediate context.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπελάβετοseizedAor Mid Indic 3 Sg · ἐπιλαμβάνομαιmain verb (narrative action: obedience to second command)→ constative aorist (single completed grasping action)ἐπιλαμβάνομαι: same verb as the imperative ἐπιλαβοῦ — precise compliance signalled by verbal echo.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
κέρκουtailGenitivegenitive object of ἐπελάβετο→ relational specificationκέρκου: lexical item rendered 'tail' here in the immediate context.
καὶandnarrative conjunction (result of the grasping)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐγένετοit becameAor Mid Indic 3 Sg · γίνομαιmain verb (transformation: serpent reverts to staff)→ ingressive aorist (new state: the serpent ceases to be a serpent)γίνομαι: same transformation verb as v.3 (ἐγένετο ὄφις) — the reversal is exact; what became a serpent becomes a staff, demonstrating God's sovereign mastery over the sign.
ῥάβδοςa staffNominativepredicate nominative (the restored state)→ participant prominenceῥάβδος: 'staff'; returned to Moses' hand and now designated in v.20 as 'the staff of God' (τὴν ῥάβδον τὴν παρὰ τοῦ θεοῦ).
ἐνinpreposition + dative (location)→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χειρίhandDativedative of place ('in his hand': the staff restored to its bearer)→ sphere or referenceχειρί: lexical item rendered 'hand' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive with χειρί)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
5
ἵνα πιστεύσωσίν σοι ὅτι ὦπταί σοι κύριος ὁ θεὸς τῶν πατέρων αὐτῶν, θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ.
...that they may believe you that the LORD, the God of their fathers, has appeared to you — the God of Abraham and the God of Isaac and the God of Jacob.
The ἵνα clause states the intended effect of the rod-sign: belief in Moses' divine commissioning. The content of that belief is specified by ὅτι — the theophanic formula 'the God of their fathers has appeared to you' — which echoes the burning-bush commission of 3:6, 15–16 and anchors Moses' credentials in the ancestral covenantal tradition. The triple divine-name list (Αβρααμ, Ισαακ, Ιακωβ) is the standard covenantal identifier of the patriarchal God; Jesus cites it in the debate about resurrection (Mark 12:26–27).
Word-by-word analysis· 20 words
ἵναthatpurpose conjunction (introducing the goal of the signs: 'in order that')→ discourse linkage or contrastἵνα: purpose / final conjunction with subjunctive; here it specifies the communicative aim of the signs — to generate faith in Moses.
πιστεύσωσίνthey may believeAor Act Subj 3 Pl · πιστεύωverb of the purpose clause→ constative aorist subjunctive (single decisive act of believing)πιστεύω: third occurrence of the root in the chapter (cf. v.1 × 2); faith in Moses as God's messenger is the chapter's central concern, resolved at v.31.
σοιyoudative pronoun (dative of the person believed: 'believe you')→ participant referenceσοι: indeclinable form rendered 'you' here, used according to its local clause function.
ὅτιthatconjunction (introducing the content of the belief: indirect statement)→ discourse linkage or contrastὅτι: connective or particle rendered 'that' here, shaping the clause or discourse flow in context.
ὦπταίhas appearedPf Pass Indic 3 Sg · ὁράωpredicate of indirect statement (theophanic claim)→ intensive perfect (resultant state: the theophany is an ongoing credential)ὁράω: same perfect-passive theophany verb as v.1 (ὦπταί σοι ὁ θεός); the signs are designed to confirm exactly what the skeptics in v.1 deny.
σοιto youdative of personal reference→ participant referenceσοι: indeclinable form rendered 'to you' here, used according to its local clause function.
κύριοςthe LORDNominativesubject of ὦπταί→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
ὁtheNominativearticle (with θεός: appositive to κύριος)→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόςGodNominativeappositive nominative to κύριος→ participant prominenceθεός: lexical item rendered 'God' here in the immediate context.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
πατέρωνfathersGenitivegenitive of relationship (God of the fathers)→ relational specificationπατήρ: 'father'; οἱ πατέρες = the patriarchs (Abraham, Isaac, Jacob); 'God of your fathers' is the standard covenantal identifier in Exodus (3:6, 13, 15, 16; 4:5).
αὐτῶνtheirgenitive pronoun (possessive with πατέρων: 'their fathers')→ participant referenceαὐτῶν: indeclinable form rendered 'their' here, used according to its local clause function.
θεόςGodNominativepredicate nominative (resumed in three parallel appositional clauses)→ participant prominenceθεός: the triple repetition θεὸς Αβρααμ … θεὸς Ισαακ … θεὸς Ιακωβ is the standard Pentateuchal divine-name formula (Exod 3:6, 15, 16); Jesus cites it in Mark 12:26–27 ('He is not God of the dead but of the living') to argue for resurrection.
ΑβρααμAbrahamindeclinable proper noun, genitive of reference (appositive: 'God of Abraham')→ participant identificationΑβρααμ: transliteration of אַבְרָהָם; indeclinable in Greek.
καίandcoordinating conjunction (linking the three patriarchal titles)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
θεόςGodNominativepredicate nominative (second member of the triple formula)→ participant prominenceθεός: lexical item rendered 'God' here in the immediate context.
ΙσαακIsaacindeclinable proper noun, genitive of reference→ participant identificationΙσαακ: transliteration of יִצְחָק; indeclinable.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
θεόςGodNominativepredicate nominative (third member of the triple formula)→ participant prominenceθεός: lexical item rendered 'God' here in the immediate context.
ΙακωβJacobindeclinable proper noun, genitive of reference→ participant identificationΙακωβ: transliteration of יַעֲקֹב; indeclinable; the triple formula closes with Jacob, the patriarch of the twelve tribes, whose name was changed to Israel — the nation Moses is sent to liberate.
6
Εἶπεν δὲ αὐτῷ κύριος πάλιν· Εἰσένεγκε τὴν χεῖρά σου εἰς τὸν κόλπον σου· καὶ εἰσήνεγκεν τὴν χεῖρα εἰς τὸν κόλπον αὐτοῦ· καὶ ἐξήνεγκεν τὴν χεῖρα αὐτοῦ ἐκ τοῦ κόλπου αὐτοῦ, καὶ ἐγενήθη ἡ χεὶρ αὐτοῦ ὡσεὶ χιών.
And the LORD said to him again: 'Put your hand into your garment-fold.' And he put his hand into his garment-fold, and he brought his hand out of his garment-fold, and his hand became like snow.
The second sign follows the same command-execution pattern as the first. The body itself becomes the locus of the sign: Moses' hand turns leprous-white ὡσεὶ χιών ('like snow'). The snow-white comparison is the LXX standard description of scale-disease (λέπρα); cf. Num 12:10 where Miriam becomes λεπρά ὡσεὶ χιών after her challenge to Moses' authority — the same formula creates an ironic echo.
Word-by-word analysis· 37 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
αὐτῷto himdative indirect object→ participant referenceαὐτῷ: indeclinable form rendered 'to him' here, used according to its local clause function.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πάλινagainadverb (marking the second divine instruction in sequence)→ adverbial qualificationπάλιν: 'again / anew'; marks the second sign as a deliberate sequel, not a repetition — the instruction escalates.
ΕἰσένεγκεputAor Act Imper 2 Sg · εἰσφέρωmain verb (imperative command: initiate second sign)→ constative aorist (single deliberate act commanded)εἰσφέρω: 'bring into / put into'; compound of εἰς + φέρω; renders הָבֵא (hiphil imperative of בּוֹא, 'bring in'); the hand is to be inserted into the fold of the garment.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖράhandAccusativeaccusative direct object of εἰσένεγκε→ object specificationχεῖρά: lexical item rendered 'hand' here in the immediate context.
σουyourgenitive pronoun (possessive with χεῖρά)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
εἰςintopreposition + accusative (direction: motion into)→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπονgarment-foldAccusativeaccusative object of εἰς (the destination: the fold or bosom of the garment)→ object specificationκόλπος: 'bosom / lap / fold'; renders חֵיק ('bosom / fold of a garment'); the sign requires concealment in and revelation from the garment — hiddenness and disclosure.
σουyourgenitive pronoun (possessive with κόλπον)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
καὶandnarrative conjunction (execution)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἰσήνεγκενhe putAor Act Indic 3 Sg · εἰσφέρωmain verb (narrative: obedience — inserting the hand)→ constative aorist (completed act)εἰσφέρω: echoes the imperative Εἰσένεγκε — precise compliance.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖραhandAccusativeaccusative direct object of εἰσήνεγκεν→ object specificationχεῖρα: lexical item rendered 'hand' here in the immediate context.
εἰςintopreposition + accusative (motion into)→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπονgarment-foldAccusativeaccusative object of εἰς→ object specificationκόλπον: lexical item rendered 'garment-fold' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καὶandnarrative conjunction (next action)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐξήνεγκενhe brought outAor Act Indic 3 Sg · ἐξφέρωmain verb (narrative: the revelation of the transformed hand)→ constative aorist (completed act of withdrawal)ἐξφέρω: 'bring out / carry out'; compound of ἐκ + φέρω; the reversal of εἰσφέρω — insertion and extraction form the two-beat rhythm of both hand-signs.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖραhandAccusativeaccusative direct object of ἐξήνεγκεν→ object specificationχεῖρα: lexical item rendered 'hand' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive with χεῖρα)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
ἐκout ofpreposition + genitive (ablative: extraction from)→ spatial or relational framingἐκ: preposition rendered 'out of' here, functioning according to its local construction.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπουgarment-foldGenitivegenitive object of ἐκ (point of extraction)→ relational specificationκόλπου: lexical item rendered 'garment-fold' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive with κόλπου)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καὶandnarrative conjunction (result)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐγενήθηbecameAor Pass Indic 3 Sg · γίνομαιmain verb (transformation: the hand is revealed as leprous)→ ingressive aorist (new state: the hand is now leprous-white)γίνομαι: passive form ἐγενήθη used alongside ἐγένετο — both are aorist of γίνομαι; the passive form sometimes emphasizes external causation of the state.
ἡtheNominativearticle→ noun-phrase markingἡ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεὶρhandNominativesubject of ἐγενήθη→ participant prominenceχεὶρ: lexical item rendered 'hand' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive with χεὶρ)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
ὡσεὶlikecomparative particle (introducing the simile of the sign)→ discourse linkage or contrastὡσεί: 'as if / like / as'; introduces the simile; renders כַּשָּׁלֶג ('like snow'); the same formula describes Miriam's leprosy in Num 12:10 LXX — a pointed echo, since that chapter is about a challenge to Moses' unique prophetic authority.
χιώνsnowNominativepredicate nominative of the comparison (the simile-noun)→ participant prominenceχιών: 'snow'; renders שֶׁלֶג; the brightness of snow-white skin signals severe scale-disease (λέπρα); cf. also 2 Kgs 5:27 (Gehazi stricken 'as white as snow').
7
καὶ εἶπεν· Εἰσένεγκε τὴν χεῖρά σου εἰς τὸν κόλπον σου. καὶ εἰσήνεγκεν τὴν χεῖρα εἰς τὸν κόλπον αὐτοῦ· καὶ ἐξήνεγκεν αὐτὴν ἐκ τοῦ κόλπου αὐτοῦ, καὶ πάλιν ἀπεκατέστη εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ.
And he said: 'Put your hand back into your garment-fold.' And he put his hand into his garment-fold, and he brought it out of his garment-fold, and it was restored again to the color of his flesh.
The second sign follows the pattern of the first: the rod became a serpent then was restored; now the hand becomes leprous then is restored. The verb ἀπεκατέστη ('was restored') is the standard LXX verb for miraculous restoration (cf. 1 Kgs 13:6; Mark 3:5 for the withered hand). The phrase εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ ('to the color/hue of his flesh') is a precise and bodily expression — skin-color is what leprosy disrupts.
Word-by-word analysis· 34 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: God commands restoration)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΕἰσένεγκεputAor Act Imper 2 Sg · εἰσφέρωmain verb (imperative: command to re-insert hand to undo the sign)→ constative aoristεἰσφέρω: same verb as v.6 — the restoration uses the identical gesture as the initial transformation.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖράhandAccusativeaccusative direct object of εἰσένεγκε→ object specificationχεῖρά: lexical item rendered 'hand' here in the immediate context.
σουyourgenitive pronoun (possessive with χεῖρά)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
εἰςintopreposition + accusative (direction: motion into)→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπονgarment-foldAccusativeaccusative object of εἰς→ object specificationκόλπον: lexical item rendered 'garment-fold' here in the immediate context.
σουyourgenitive pronoun (possessive with κόλπον)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
καὶandnarrative conjunction (execution of the command)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἰσήνεγκενhe putAor Act Indic 3 Sg · εἰσφέρωmain verb (narrative: obedience — inserting hand again)→ constative aoristεἰσήνεγκεν: verbal form rendered 'he put' here; its aspect and clause role are specified by the parse and syntax fields.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χεῖραhandAccusativeaccusative direct object of εἰσήνεγκεν→ object specificationχεῖρα: lexical item rendered 'hand' here in the immediate context.
εἰςintopreposition + accusative→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπονgarment-foldAccusativeaccusative object of εἰς→ object specificationκόλπον: lexical item rendered 'garment-fold' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καὶandnarrative conjunction (the withdrawal)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐξήνεγκενhe brought outAor Act Indic 3 Sg · ἐξφέρωmain verb (narrative: withdrawal of the hand)→ constative aoristἐξήνεγκεν: verbal form rendered 'he brought out' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτήνitpronoun, direct object of ἐξήνεγκεν (referring to χεῖρα)→ participant referenceαὐτήν: indeclinable form rendered 'it' here, used according to its local clause function.
ἐκout ofpreposition + genitive (ablative: extraction from)→ spatial or relational framingἐκ: preposition rendered 'out of' here, functioning according to its local construction.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
κόλπουgarment-foldGenitivegenitive object of ἐκ→ relational specificationκόλπου: lexical item rendered 'garment-fold' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καὶandnarrative conjunction (result: the restoration)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
πάλινagainadverb (marking the return to the prior state)→ adverbial qualificationπάλιν: 'again / anew'; the restoration is exact — hand returns to its original condition.
ἀπεκατέστηwas restoredAor Act Indic 3 Sg · ἀποκαθίστημιmain verb (restoration: the sign is reversed)→ constative aorist (completed restoration to prior state)ἀποκαθίστημι: 'restore / return to original state'; the standard LXX and NT verb for miraculous restoration to wholeness (cf. 1 Kgs 13:6; Mark 3:5; 8:25; Acts 1:6); in Mark 3:5 the same verb describes the restoration of a withered hand — perhaps echoing this very passage.
εἰςtopreposition + accusative (direction of restoration: 'back to the color')→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χρόανcolorAccusativeaccusative object of εἰς (the restored quality: skin color)→ object specificationχρόα / χρώς: 'color / skin surface / complexion'; renders בְּשָׂרוֹ ('his flesh'); the LXX renders the Hebrew word for 'flesh' with the more precise χρόα ('color / skin tone'), emphasizing the visible return of normal pigmentation over against the white of leprosy.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
σαρκὸςfleshGenitivegenitive of relationship (the color 'of his flesh')→ relational specificationσάρξ: 'flesh / body'; renders בָּשָׂר; here the physical body whose skin is the canvas of the sign.
αὐτοῦhisgenitive pronoun (possessive with σαρκός)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
8
ἐὰν δὲ μὴ πιστεύσωσίν σοι μηδὲ εἰσακούσωσιν τῆς φωνῆς τοῦ σημείου τοῦ πρώτου, πιστεύσουσίν σοι τῆς φωνῆς τοῦ σημείου τοῦ δευτέρου.
But if they do not believe you nor heed the voice of the first sign, they will believe you at the voice of the second sign.
The conditional structure presents the signs as a graded apologetic: if the first sign fails to produce faith, the second will. The striking phrase 'the voice of the sign' (τῆς φωνῆς τοῦ σημείου) personifies the sign as a speaking witness — the sign itself 'speaks' for Moses. The future indicative πιστεύσουσίν in the apodosis asserts this as a confident expectation rather than merely a possibility.
Word-by-word analysis· 21 words
ἐὰνifconditional particle (future-open condition)→ discourse linkage or contrastἐὰν: connective or particle rendered 'if' here, shaping the clause or discourse flow in context.
δέbutadversative conjunction (marking the second contingency)→ discourse linkage or contrastδέ: connective or particle rendered 'but' here, shaping the clause or discourse flow in context.
μήnotnegation with subjunctive→ clausal qualification or emphasisμή: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
πιστεύσωσίνthey believeAor Act Subj 3 Pl · πιστεύωverb of conditional protasis (first arm of double condition)→ constative aorist subjunctiveπιστεύω: fifth occurrence of the root in the chapter; the sustained focus on πιστεύω is the thematic spine of vv.1–9.
σοιyoudative pronoun (dative of the person credited: 'believe you')→ participant referenceσοι: indeclinable form rendered 'you' here, used according to its local clause function.
μηδέnornegative conjunction (second arm of the double condition)→ discourse linkage or contrastμηδέ: connective or particle rendered 'nor' here, shaping the clause or discourse flow in context.
εἰσακούσωσινthey heedAor Act Subj 3 Pl · εἰσακούωverb of conditional protasis (second arm: 'nor heed the voice of the first sign')→ constative aorist subjunctiveεἰσακούω: 'listen into / heed'; same verb as v.1 — another verbal echo linking the signs back to the opening objection.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
φωνῆςvoiceGenitivegenitive object of εἰσακούω ('heed the voice of the sign')→ relational specificationφωνή: 'voice'; the signs are personified as speakers — 'the voice of the sign' treats each sign as a witness testifying on Moses' behalf; this is an unusual and arresting metaphor.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
σημείουsignGenitivegenitive of source (the sign that speaks)→ relational specificationσημεῖον: 'sign / marker / portent'; renders אוֹת; the key word for miraculous authentication in the Exodus narrative; in John's Gospel σημεῖον is the dominant category for Jesus' miracles.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
πρώτουfirstGenitivegenitive adjective (attributive: 'the first sign')→ relational specificationπρῶτος: 'first'; the ordinalization (first / second) presents the signs as a planned sequence, not ad hoc miracles.
πιστεύσουσίνthey will believeFut Act Indic 3 Pl · πιστεύωmain verb of the apodosis (confident assertion of the second sign's effectiveness)→ predictive future (confident expectation: the second sign will succeed)πιστεύω: the future indicative in the apodosis makes this a confident promise, not a mere possibility — God guarantees the sign's effectiveness if the first fails.
σοιyoudative pronoun (dative of the person credited)→ participant referenceσοι: indeclinable form rendered 'you' here, used according to its local clause function.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
φωνῆςvoiceGenitivegenitive object of πιστεύσουσίν ('believe at the voice of the second sign')→ relational specificationφωνή: same metaphor repeated — the second sign too 'speaks' its testimony.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
σημείουsignGenitivegenitive of source (the second sign as witness)→ relational specificationσημείου: lexical item rendered 'sign' here in the immediate context.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
δευτέρουsecondGenitivegenitive adjective (attributive: 'the second sign')→ relational specificationδεύτερος: 'second'; πρῶτος / δεύτερος form the sign-sequence; a third sign (water-to-blood) is reserved for the truly obdurate in v.9.
9
ἔσται δέ, ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ σημείοις τούτοις μηδὲ εἰσακούσωσιν τῆς φωνῆς σου, λήμψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἐκ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ.
And it will be, if they do not believe you with these two signs nor heed your voice, you shall take water from the river and pour it on the dry ground; and the water that you take from the river will become blood on the dry ground.
The third sign escalates from staff (personal instrument) and hand (Moses' body) to the Nile river (the cosmic-political heart of Egypt). The water becoming blood on dry land (ξηρόν) anticipates the first plague of Exod 7:14–25 and points forward to the ultimate judgment — blood as the sign of divine displeasure against Egypt. The double ἔσται frame ('it will be … the water will be') mirrors the conditional structure of vv.8–9.
Word-by-word analysis· 40 words
ἔσταιit will beFut Mid Indic 3 Sg · εἰμίmain verb (apodotic framing: 'and it will happen that…')→ predictive future (divine promise of what will occur)εἰμί: future εἰμί as a framing device (וְהָיָה → ἔσται δέ) — a Hebraism of the narrative opener וְהָיָה כִּי ('and it will be, if'), introducing a further contingency.
δέandnarrative conjunction (continuing the sequence of contingencies)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐὰνifconditional particle (future-open condition: third contingency)→ discourse linkage or contrastἐὰν: connective or particle rendered 'if' here, shaping the clause or discourse flow in context.
μήnotnegation with subjunctive→ clausal qualification or emphasisμή: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
πιστεύσωσίνthey believeAor Act Subj 3 Pl · πιστεύωverb of conditional protasis (first arm of double condition)→ constative aorist subjunctiveπιστεύω: sixth occurrence of the root in vv.1–9 — the sustained repetition underscores that credibility is the chapter's entire concern.
σοιyoudative pronoun (dative of the person credited)→ participant referenceσοι: indeclinable form rendered 'you' here, used according to its local clause function.
τοῖςwith theDativearticle (dative of means/instrument: 'by means of these two signs')→ noun-phrase markingτοῖς: lexical item rendered 'with the' here in the immediate context.
δυσίtwoDativedative numeral (modifying σημείοις)→ sphere or referenceδύο / δυσί: 'two'; the ordinal structure (first → second → both → third) creates escalating pressure.
σημείοιςsignsDativedative of means (the instrument of persuasion)→ sphere or referenceσημεῖον: 'sign'; the two signs together are 'these two signs' — if even the cumulative weight of both fails, the third sign must serve.
τούτοιςtheseDativedemonstrative adjective (attributive with σημείοις)→ sphere or referenceτούτοις: lexical item rendered 'these' here in the immediate context.
μηδέnornegative conjunction (second arm of the double condition)→ discourse linkage or contrastμηδέ: connective or particle rendered 'nor' here, shaping the clause or discourse flow in context.
εἰσακούσωσινthey heedAor Act Subj 3 Pl · εἰσακούωverb of conditional protasis (second arm)→ constative aorist subjunctiveεἰσακούω (aor. subj. εἰσακούσωσιν): 'listen to / hearken / obey'; renders שָׁמַע אֶל; the compound εἰσ- intensifies to 'give heed / obey'; the conferral of Moses' glory is precisely so that Israel will render to Joshua the obedience due a divinely-authorized leader.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
φωνῆςvoiceGenitivegenitive object of εἰσακούω ('heed your voice')→ relational specificationφωνῆς: lexical item rendered 'voice' here in the immediate context.
σουyourgenitive pronoun (possessive with φωνῆς)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
λήμψῃyou shall takeFut Mid Indic 2 Sg · λαμβάνωmain verb of the apodosis (instruction for the third sign)→ predictive / imperatival future (divine command in future form)λαμβάνω: 'take / receive'; the future indicative functions as a command here — a Hebraism of the Hebrew imperfect used as imperative (תִּקַּח = 'you shall take').
ἀπόfrompreposition + genitive (ablative: source of the water)→ spatial or relational framingἀπό: preposition rendered 'from' here, functioning according to its local construction.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ὕδατοςwaterGenitivegenitive object of ἀπό (the material to be taken)→ relational specificationὕδωρ: 'water'; renders מַיִם; the Nile's water, the life-blood of Egypt, will become literal blood — the sign is both a mini-plague and a theological inversion of Egypt's fundamental resource.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
ποταμοῦriverGenitivegenitive of source (the Nile as the specific source of the water)→ relational specificationποταμός: 'river'; renders יְאֹר (the Nile); the Nile is the political and economic spine of Egypt — taking its water is a symbolic act of confrontation with Pharaoh's world.
καὶandcoordinating conjunction (linking the two instructions)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐκχεεῖςyou shall pourFut Act Indic 2 Sg · ἐκχέωmain verb (second imperatival future: the pouring action)→ predictive / imperatival futureἐκχέω: 'pour out / shed'; renders שָׁפַךְ; 'pouring out' water that becomes blood anticipates the pouring out of God's wrath in the plagues; the verb recurs in NT contexts of blood-pouring (Matt 26:28; Rev 16:1–4).
ἐπίonpreposition + accusative (motion onto the dry ground)→ spatial or relational framingἐπί: preposition rendered 'on' here, functioning according to its local construction.
τόtheAccusativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ξηρόνdry groundAccusativeaccusative object of ἐπί (the destination: dry land as the canvas)→ object specificationξηρός: 'dry / dry ground'; renders יַבָּשָׁה; the contrast between the river (ποταμός) and dry land (ξηρόν) is the dramatic stage of the sign.
καὶandnarrative conjunction (the result / promise)→ discourse linkage or contrastκαὶ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb (divine promise of the transformation)→ predictive futureἔσται: verbal form rendered 'will be' here; its aspect and clause role are specified by the parse and syntax fields.
τόtheNominativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ὕδωρwaterNominativesubject of ἔσται→ participant prominenceὕδωρ: lexical item rendered 'water' here in the immediate context.
ὅwhichAccusativerelative pronoun (introducing a relative clause specifying the water)→ participant referenceὅ: lexical item rendered 'which' here in the immediate context.
ἐὰνifconditional particle within the relative clause (generalizing: 'whatever water you take')→ discourse linkage or contrastἐὰν: connective or particle rendered 'if' here, shaping the clause or discourse flow in context.
λάβῃςyou takeAor Act Subj 2 Sg · λαμβάνωverb of relative clause with conditional force→ constative aorist subjunctiveλάβῃς: verbal form rendered 'you take' here; its aspect and clause role are specified by the parse and syntax fields.
ἐκfrompreposition + genitive (ablative: source)→ spatial or relational framingἐκ: preposition rendered 'from' here, functioning according to its local construction.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ποταμοῦriverGenitivegenitive object of ἐκ (the Nile as source)→ relational specificationποταμοῦ: lexical item rendered 'river' here in the immediate context.
αἷμαbloodNominativepredicate nominative (the transformed state of the water: 'will be blood')→ participant prominenceαἷμα: 'blood'; renders דָּם; blood is the ultimate sign-material in Exodus — the Passover blood on the doorposts (12:13), the blood of the first plague (7:17–21), and here the third credential-sign all converge on αἷμα as the marker of divine judgment and divine protection.
ἐπίonpreposition + genitive (location: 'on the dry ground')→ spatial or relational framingἐπί: preposition rendered 'on' here, functioning according to its local construction.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ξηροῦdry groundGenitivegenitive object of ἐπί (the surface on which the blood will be visible)→ relational specificationξηρός: 'dry'; the blood on the dry ground is maximally visible — there is no water to dilute or disguise it.
10
Εἶπεν δὲ Μωυσῆς πρὸς κύριον· Δέομαι, κύριε, οὐχ ἱκανός εἰμι πρὸ τῆς χθές, οὐδὲ ἀπὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου· ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι.
And Moses said to the LORD: 'I beg you, Lord — I have not been capable before yesterday, nor from the third day, nor from when you began to speak to your servant; for I am weak-voiced and slow-tongued.'
Moses pivots from the people's unbelief (vv.1–9) to his own incapacity — a second line of objection. The self-description ἰσχνόφωνος καὶ βραδύγλωσσος is the LXX's distinctive rendering of the Hebrew כְבַד פֶּה וּכְבַד לָשׁוֹן ('heavy of mouth and heavy of tongue') — the LXX replaces 'heaviness' with two rare compound adjectives meaning 'thin-voiced' (ἰσχνόφωνος) and 'slow-tongued' (βραδύγλωσσος), shifting the metaphor from weight to quality of sound and speed of articulation. The phrase οὐχ ἱκανός εἰμι ('I am not capable / sufficient') recurs in NT self-deprecation (Matt 3:11; 1 Cor 15:9; 2 Cor 2:16; 3:5).
Word-by-word analysis· 31 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
κύριονthe LORDAccusativeaccusative object of πρός (recipient of Moses' speech)→ object specificationκύριον: lexical item rendered 'the LORD' here in the immediate context.
ΔέομαιI begPres Mid Indic 1 Sg · δέομαιmain verb (petition formula: 'I beseech you')→ instantaneous present (the act of beseeching is performed in speaking)δέομαι: 'beg / entreat / beseech'; a formal petition formula (cf. v.13; Luke 9:38; Acts 8:34); renders בִּי אֲדֹנָי ('please, Lord') — a polite Hebrew interjection of entreaty.
κύριεLordVocativevocative (direct address to God)→ direct addressκύριος (voc. κύριε): 'Lord'; here as a direct address by Moses to God, the vocative marks the petition's deference — Moses addresses the divine commissioner.
οὐχnotnegation (strong denial with predicate adjective)→ clausal qualification or emphasisοὐχ: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
ἱκανόςcapableNominativepredicate adjective (Moses' self-assessment: 'I am not capable')→ participant prominenceἱκανός: 'sufficient / capable / adequate'; renders כְּבַד in part; the formula οὐχ ἱκανός εἰμι ('I am not sufficient') becomes a recurring NT humility formula: John Baptist (Matt 3:11: οὐκ εἰμὶ ἱκανός), Paul (1 Cor 15:9: οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος; 2 Cor 2:16; 3:5).
εἰμίamPres Act Indic 1 Sg · εἰμίcopula→ neutral presentεἰμί: verbal form rendered 'am' here; its aspect and clause role are specified by the parse and syntax fields.
πρόbeforepreposition + genitive (temporal: 'from before')→ spatial or relational framingπρό: preposition rendered 'before' here, functioning according to its local construction.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χθέςyesterdayGenitivegenitive of time (temporal: 'from before yesterday' — i.e. from long before)→ relational specificationχθές: 'yesterday'; renders תְּמוֹל ('yesterday / formerly'); πρὸ τῆς χθές ('from before yesterday') is an idiom for 'from of old / from the start.'
οὐδέnornegative conjunction (extending the temporal claim)→ discourse linkage or contrastοὐδέ: connective or particle rendered 'nor' here, shaping the clause or discourse flow in context.
ἀπόfrompreposition + genitive (temporal: starting-point)→ spatial or relational framingἀπό: preposition rendered 'from' here, functioning according to its local construction.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
τρίτηςthirdGenitivegenitive ordinal adjective (attributive with ἡμέρας: 'from the third day')→ relational specificationτρίτος: 'third'; πρὸ τῆς χθές … ἀπὸ τῆς τρίτης ἡμέρας is a Hebrew idiom for 'from time past / long before' (מֵאֶתְמוֹל שִׁלְשֹׁם, lit. 'from yesterday and the day-before-yesterday'), asserting a long-standing condition.
ἡμέραςdayGenitivegenitive of time (object of ἀπό: 'from the third day — i.e. from the day before yesterday')→ relational specificationἡμέρα: 'day'; the phrase 'yesterday and the third day' (= day before yesterday) is a Hebraism for 'from time past / always.'
οὐδέnornegative conjunction (third member of the escalating temporal series)→ discourse linkage or contrastοὐδέ: connective or particle rendered 'nor' here, shaping the clause or discourse flow in context.
ἀφ'frompreposition + genitive (temporal: from the point God began speaking)→ spatial or relational framingἀφ': preposition rendered 'from' here, functioning according to its local construction.
οὗwhenrelative pronoun (genitive of time: 'from the time when')→ participant referenceοὗ: indeclinable form rendered 'when' here, used according to its local clause function.
ἤρξωyou beganAor Mid Indic 2 Sg · ἄρχωverb of temporal clause (the moment God first spoke to Moses: the burning bush)→ ingressive aorist (onset: 'from the moment you began')ἄρχω: 'begin'; middle ἄρχομαι; marks the inception of the burning-bush dialogue (Exod 3:1ff.) — Moses insists his inadequacy predates the entire commissioning conversation.
λαλεῖνto speakPres Act Inf · λαλέωinfinitive complementing ἤρξω ('began to speak')→ progressive infinitive (ongoing speech of the commissioning)λαλέω: 'speak'; renders דִּבֶּר; in LXX λαλέω often marks divine address to a person — 'from when you began speaking to your servant' covers the whole burning-bush encounter.
τῷto theDativearticle→ noun-phrase markingτῷ: lexical item rendered 'to the' here in the immediate context.
θεράποντίservantDativedative indirect object of λαλεῖν ('speaking to your servant')→ sphere or referenceθεράπων: 'attendant / servant / minister'; renders עֶבֶד in Moses' self-reference; θεράπων is the LXX's preferred rendering of עֶבֶד for Moses specifically (cf. Num 12:7, 8; Heb 3:5), conveying the honored near-attendant rather than the mere slave.
σουyourgenitive pronoun (possessive: 'your servant' = Moses speaking about himself deferentially)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
ἰσχνόφωνοςweak-voicedNominativepredicate adjective (first of the two self-descriptions: Moses' speech disability)→ participant prominenceἰσχνόφωνος: 'weak-voiced / thin-voiced'; from ἰσχνός ('lean / thin') + φωνή ('voice'); a rare compound rendering the Hebrew כְבַד פֶּה ('heavy of mouth'). The LXX translator substitutes a qualitative adjective about voice-quality for the Hebrew's quantitative metaphor of weight — a significant interpretive shift flagging the rendering.
καίandcoordinating conjunction (linking the two disability adjectives)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
βραδύγλωσσοςslow-tonguedNominativepredicate adjective (second self-description: slow articulation)→ participant prominenceβραδύγλωσσος: 'slow of tongue'; from βραδύς ('slow') + γλῶσσα ('tongue'); rare compound rendering Hebrew כְבַד לָשׁוֹן ('heavy of tongue'). The LXX again replaces 'heaviness' (a weight metaphor) with 'slowness' (a speed metaphor) — both rare compound adjectives are unique or nearly unique in Greek literature, suggesting the translator coined or adapted them to capture the Hebrew.
ἐγώINominativeemphatic personal pronoun (subject of εἰμι, placed after the predicates for emphasis: 'it is I who am these things')→ participant referenceἐγώ: lexical item rendered 'I' here in the immediate context.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (closing the self-characterization)→ neutral present (Moses' persistent condition, not a new state)εἰμι: verbal form rendered 'am' here; its aspect and clause role are specified by the parse and syntax fields.
11
εἶπεν δὲ κύριος πρὸς Μωυσῆν· Τίς ἔδωκεν στόμα ἀνθρώπῳ, καὶ τίς ἐποίησεν δύσκωφον καὶ κωφόν, βλέποντα καὶ τυφλόν; οὐκ ἐγὼ ὁ θεός;
And the LORD said to Moses: 'Who gave a mouth to man, and who made the hard of hearing and the deaf, the seeing and the blind? Is it not I, God?'
God's response to Moses' speech-disability protest is a creation argument in the form of rhetorical questions — a series of four human conditions (hearing-impaired, deaf, seeing, blind) traced to their divine Maker. The rhetorical climax οὐκ ἐγὼ ὁ θεός ('is it not I, God?') asserts that the creator of all capacities and their absence is the one who now commissions Moses and will open his mouth. The argument is echoed in Jesus' healing of the deaf-mute and blind as signs of the messianic era (Matt 11:5; Mark 7:37).
Word-by-word analysis· 22 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces the prayer.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
ΤίςwhoNominativeinterrogative pronoun, subject of ἔδωκεν (rhetorical question: only God is the answer)→ participant referenceτίς: interrogative; the question is rhetorical — the expected answer is 'I, God.' The form Τίς ἔδωκεν … 'who gave?' is a standard Hebrew rhetoric of divine attribution (Job 38–39).
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb of first rhetorical question (divine gift of the faculty of speech)→ constative aorist (historical: the original creative act)δίδωμι: 'give'; renders שָׂם / נָתַן; 'who gave a mouth to man?' is the creation argument — the giver of speech can empower it again.
στόμαa mouthAccusativeaccusative direct object of ἔδωκεν→ object specificationστόμα: 'mouth'; renders פֶּה; the 'mouth' is the very faculty Moses claims is deficient — God gave it in creation and can govern it in commission.
ἀνθρώπῳto manDativedative indirect object of ἔδωκεν (the recipient of the created faculty)→ sphere or referenceἄνθρωπος: 'human being / man'; renders אָדָם (humankind); the creation gift of speech is a universal human endowment — God its source is also Moses' helper.
καίandcoordinating conjunction (introducing the second rhetorical question)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τίςwhoNominativeinterrogative pronoun, subject of ἐποίησεν (parallel rhetorical question)→ participant referenceτίς: lexical item rendered 'who' here in the immediate context.
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb of second rhetorical question (God as maker of human disabilities)→ constative aorist (the original creative / providential act)ποιέω: 'make / create'; the verb of creation — God is the maker not only of speech but of its absence; divine sovereignty is asserted over disability itself.
δύσκωφονthe hard of hearingAccusativeaccusative direct object of ἐποίησεν (first condition: hearing-impaired)→ object specificationδύσκωφος: 'hard of hearing / hearing-impaired'; from δυσ- ('difficult') + κωφός ('deaf'); a rare compound; the LXX here renders the Hebrew חֵרֵשׁ with two Greek terms (δύσκωφον + κωφόν) to distinguish degrees of hearing loss.
καίandcoordinating conjunction (listing the conditions)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
κωφόνthe deafAccusativeaccusative direct object of ἐποίησεν (second condition: deaf)→ object specificationκωφός: 'deaf / mute / dumb'; renders חֵרֵשׁ or אִלֵּם; κωφός is the standard NT word for 'deaf' (Matt 9:32–33; 11:5; Mark 7:37; 9:25).
βλέπονταthe seeingPres Act Ptc Acc Sg Masc · βλέπωparticiple used substantively as accusative object of ἐποίησεν (the sighted person)→ progressive (ongoing capacity of sight)βλέπω: 'see'; the substantival participle βλέποντα ('the one seeing') presents sight as an activity, not merely a faculty — God is maker of sighted persons just as he is maker of the blind.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τυφλόνthe blindAccusativeaccusative direct object of ἐποίησεν (fourth condition: blind)→ object specificationτυφλός: 'blind'; renders עִוֵּר; the four conditions (hearing-impaired, deaf, sighted, blind) span the range of sensory experience — God's creative sovereignty covers all human capacities and their absence. Jesus' healing of the blind (and deaf-mute) in the gospels consciously echo this divine claim.
οὐκis it notnegation (introducing a rhetorical question expecting 'yes')→ clausal qualification or emphasisοὐκ: connective or particle rendered 'is it not' here, shaping the clause or discourse flow in context.
ἐγώINominativeemphatic personal pronoun (subject of the final rhetorical question)→ participant referenceἐγώ: lexical item rendered 'I' here in the immediate context.
ὁtheNominativearticle (with θεός: predicate nominative)→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόςGodNominativepredicate nominative of the implied copula (the answer to all four rhetorical questions)→ participant prominenceθεός: the final οὐκ ἐγὼ ὁ θεός provides the answer Moses should already know — the divine maker of every human capacity is the one who now commissions him and will supply what he lacks.
12
καὶ νῦν πορεύου, καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ συμβιβάσω σε, ὅτι δεῖ σε λαλῆσαι.
And now go, and I will open your mouth and instruct you, for it is necessary for you to speak.
The καὶ νῦν ('and now') is the LXX's standard transition from argument to action-directive (cf. 3:9–10; Gen 31:13). The two divine promises — ἀνοίξω τὸ στόμα σου ('I will open your mouth') and συμβιβάσω σε ('I will instruct / guide you') — directly counter Moses' self-description: God will open what Moses considers deficient. The necessity-expression δεῖ σε λαλῆσαι ('it is necessary for you to speak') grounds the command in divine appointment — this is not optional. The phrase ἀνοίξω τὸ στόμα is the standard biblical idiom for prophetic enabling (cf. Ezek 3:27; 29:21; 33:22; Matt 5:2).
Word-by-word analysis· 16 words
καίandnarrative conjunction (transitional)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
νῦνnowadverb of time (transition from argument to directive: 'and now, therefore')→ adverbial qualificationνῦν: 'now'; καὶ νῦν renders the Hebrew וְעַתָּה ('and now'), the standard LXX transitional formula from diagnosis or argument to imperative action (cf. 3:9–10; Gen 31:13).
πορεύουgoPres Mid Imper 2 Sg · πορεύομαιmain verb (imperative: the repeated commission — go!)→ progressive / durative imperative (ongoing journey commanded)πορεύομαι: 'go / travel'; the deponent imperative recapitulates the original commission of 3:10 (πορεύου … εἰς Αἴγυπτον) — God simply reissues the command after dealing with the objection.
καίandcoordinating conjunction (introducing the divine promise)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐγώINominativeemphatic personal pronoun (subject emphatic: 'and I myself will…')→ participant referenceἐγώ: lexical item rendered 'I' here in the immediate context.
ἀνοίξωwill openFut Act Indic 1 Sg · ἀνοίγωmain verb (divine promise: God will open Moses' mouth)→ predictive future (confident divine promise)ἀνοίγω: 'open'; ἀνοίξω τὸ στόμα ('I will open the mouth') is the standard biblical idiom for prophetic enabling (Ezek 3:27; 29:21; 33:22; Dan 10:16; cf. Matt 5:2 — Jesus 'opened his mouth' to teach). God opens the mouth he himself made (v.11).
τόtheAccusativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
στόμαmouthAccusativeaccusative direct object of ἀνοίξω→ object specificationστόμα: 'mouth'; the same word Moses used for the faculty of speech God gave (v.11); God promises to open what he created — his creative act and his enabling act are continuous.
σουyourgenitive pronoun (possessive: 'your mouth')→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
καίandcoordinating conjunction (linking two promises)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
συμβιβάσωwill instructFut Act Indic 1 Sg · συμβιβάζωmain verb (second divine promise: God will guide Moses' speech)→ predictive futureσυμβιβάζω: 'instruct / teach / bring together / guide'; renders יָרָה (hiphil: 'teach / instruct'); LXX συμβιβάζω often renders teaching by divine or authoritative instruction (cf. Acts 9:22; 1 Cor 2:16 — 'we have the mind of Christ to instruct'); here God promises to supply the word-content Moses claims he cannot provide.
σεyoupronoun, accusative direct object of συμβιβάσω→ participant referenceσε: indeclinable form rendered 'you' here, used according to its local clause function.
ὅτιforcausal conjunction (giving the ground for the commands)→ discourse linkage or contrastὅτι: causal 'for / because'; introduces the necessity that grounds the entire commission.
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb (expressing divine necessity: 'it is divinely necessary')→ neutral present (ongoing necessity: the commission stands)δεῖ: 'it is necessary / must'; the standard NT verb of divine necessity (Luke 24:26; Acts 1:16; etc.); here it grounds Moses' commission in a necessity that overrides his personal incapacity — this must happen.
σεyouaccusative subject of the infinitive with δεῖ ('it is necessary for you to…')→ participant referenceσε: indeclinable form rendered 'you' here, used according to its local clause function.
λαλῆσαιto speakAor Act Inf · λαλέωinfinitive complementing δεῖ (the content of the necessity: 'to speak')→ constative aorist infinitive (the speech-act as a whole)λαλέω: 'speak'; Moses must speak — this is a necessity, not an option. The aorist infinitive treats the speaking as a unified commissioned act.
13
εἶπεν δὲ Μωυσῆς· Δέομαι, κύριε, προχείρισαι δυνάμενον ἄλλον, ὃν ἀποστελεῖς.
And Moses said: 'I beg you, Lord — appoint another capable person whom you will send.'
Moses' third objection is the bluntest: send someone else. The verb προχείρισαι ('appoint / designate') is formal and administrative; ἄλλον δυνάμενον ('another capable one') implicitly concedes that such a person exists — just not Moses. This refusal provokes the LORD's anger (v.14). The brevity of the verse underscores Moses' exhausted arguments.
Word-by-word analysis· 10 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces the prayer.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
ΔέομαιI begPres Mid Indic 1 Sg · δέομαιmain verb (petition formula repeated from v.10)→ instantaneous presentδέομαι: 'entreat / beg'; same petition-opener as v.10; renders בִּי אֲדֹנָי ('please, Lord').
κύριεLordVocativevocative (direct address to God)→ direct addressκύριε: lexical item rendered 'Lord' here in the immediate context.
προχείρισαιappointAor Mid Imper 2 Sg · προχειρίζομαιmain verb (imperative: Moses requests God designate another person)→ constative aorist (single decisive appointment requested)προχειρίζομαι: 'appoint / designate / choose in advance'; from πρό + χείρ ('hand'), originally 'extend the hand to appoint'; renders שְׁלַח ('send / appoint'); a formal LXX term used in Acts 3:20; 22:14; 26:16 for God's pre-appointment of Christ.
δυνάμενονcapablePres Mid Ptc Acc Sg Masc · δύναμαιattributive participle (modifying ἄλλον: 'another capable one')→ progressive (ongoing capacity)δύναμαι: 'be able'; the participle qualifies the requested substitute — Moses is not asking just for an ἄλλος but for a δυνάμενος, implicitly conceding the task requires capability he claims not to have.
ἄλλονanotherAccusativeaccusative direct object of προχείρισαι ('appoint another')→ object specificationἄλλος: 'another / different person'; the request for an ἄλλος is Moses' boldest refusal — a request that God revise his own appointment.
ὅνwhomAccusativerelative pronoun, accusative direct object of ἀποστελεῖς→ participant referenceὅν: lexical item rendered 'whom' here in the immediate context.
ἀποστελεῖςyou will sendFut Act Indic 2 Sg · ἀποστέλλωverb of relative clause (the commission to which the other person is to be appointed)→ predictive futureἀποστέλλω: 'send out / commission'; the verb behind ἀπόστολος ('apostle'); Moses is requesting a different ἀπεσταλμένος — a pointed use of commissioning vocabulary to redirect the very mission.
14
καὶ θυμωθεὶς ὀργῇ κύριος ἐπὶ Μωυσῆν εἶπεν· Οὐκ ἰδοὺ Ααρων ὁ ἀδελφός σου ὁ Λευίτης; ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός· καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σοι καὶ ἰδών σε χαρήσεται τῇ καρδίᾳ.
And the LORD was angry with anger against Moses and said: 'Is not Aaron your brother the Levite? I know that he will indeed speak; and behold, he himself will come out to meet you, and when he sees you he will rejoice in his heart.'
The divine anger (θυμωθεὶς ὀργῇ — a redundant construction calquing the Hebrew absolute-infinitive וַיִּחַר-אַף יְהוָה, 'the anger of the LORD burned') marks the only moment in the burning-bush encounter where God is described as angry. Yet the anger issues not in punishment but in provision: Aaron, already known to God as an effective speaker and already on the road to Moses, is appointed as spokesperson. The humanizing detail — Aaron will rejoice in his heart (χαρήσεται τῇ καρδίᾳ) — contrasts with the hardened heart of Pharaoh (v.21).
Word-by-word analysis· 33 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
θυμωθεὶςbeing angryAor Pass Ptc Nom Sg Masc · θυμόωadverbial participle (attendant circumstance: 'the LORD, being angry, said')→ constative aorist (the anger a completed reaction to Moses' refusal)θυμόω: 'make angry'; passive 'be enraged'; renders וַיִּחַר (from חָרָה, 'be hot with anger'); the divine anger here is real — Moses' refusal is resistance, not mere modesty.
ὀργῇwith angerDativedative of manner / cognate emphasis (θυμωθεὶς ὀργῇ = 'angry with anger')→ sphere or referenceὀργή: 'wrath / anger'; the phrase calques the Hebrew absolute-infinitive construction (חָרָה + אַף), reinforcing the intensity of the divine displeasure.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
ἐπίagainstpreposition + accusative (directed anger: 'against Moses')→ spatial or relational framingἐπί: preposition rendered 'against' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of ἐπί→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: the angry divine word)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Οὐκis notnegation introducing a question expecting affirmative answer→ clausal qualification or emphasisΟὐκ: connective or particle rendered 'is not' here, shaping the clause or discourse flow in context.
ἰδούbeholdattention particle (drawing Moses to a known fact)→ discourse linkage or contrastἰδού: renders הִנֵּה; here God focuses attention on an obvious, present reality Moses has overlooked — Aaron exists.
ΑαρωνAaronindeclinable proper noun (subject of the rhetorical question)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; Aaron the Levite enters the narrative here; he will become Moses' spokesman and ultimately the first high priest.
ὁtheNominativearticle (with ἀδελφός: appositive)→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἀδελφόςbrotherNominativepredicate nominative (appositive to Ααρων: 'Aaron your brother')→ participant prominenceἀδελφός: 'brother'; Aaron's familial bond with Moses underlies the partnership — brotherly trust is the relational foundation of the prophetic mission.
σουyourgenitive pronoun (possessive with ἀδελφός)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
ὁtheNominativearticle (with Λευίτης)→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ΛευίτηςLeviteNominativepredicate nominative (appositive: Aaron's tribal identity)→ participant prominenceΛευίτης: 'Levite'; identifies Aaron by the tribe of priestly service; both brothers are Levites (2:1), grounding the mission in the priestly lineage.
ἐπίσταμαιI knowPres Mid Indic 1 Sg · ἐπίσταμαιmain verb (divine omniscience: God already knows Aaron's competence)→ gnomic present (ongoing divine knowledge)ἐπίσταμαι: 'know / understand'; renders יָדַעְתִּי ('I know'); God's foreknowledge here counters Moses' imagined gap — God already has a qualified speaker ready.
ὅτιthatconjunction (indirect statement: content of divine knowledge)→ discourse linkage or contrastὅτι: connective or particle rendered 'that' here, shaping the clause or discourse flow in context.
λαλῶνspeakingPres Act Ptc Nom Sg Masc · λαλέωparticipial intensifier (cognate absolute with finite verb: 'he will certainly speak')→ progressive (ongoing speech capacity)λαλέω: λαλῶν λαλήσει is the LXX rendering of the Hebrew emphatic absolute-infinitive construction (דַּבֵּר יְדַבֵּר): present participle + future indicative of the same verb = 'he will indeed / certainly speak.'
λαλήσειhe will speakFut Act Indic 3 Sg · λαλέωmain verb of the ὅτι clause (Aaron's certain future speaking)→ predictive future (divine guarantee)λαλέω: the future alongside the participle forms the emphatic Hebraism; Aaron's speech is as guaranteed as Moses' is doubted.
αὐτόςhe himselfNominativeemphatic pronoun (subject: Aaron specifically — 'he himself will come out')→ participant referenceαὐτός: lexical item rendered 'he himself' here in the immediate context.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἰδούbeholdattention particle (introducing the logistical provision already in motion)→ discourse linkage or contrastἰδού: connective or particle rendered 'behold' here, shaping the clause or discourse flow in context.
αὐτόςhe himselfNominativeemphatic pronoun (subject: Aaron is already heading to meet Moses)→ participant referenceαὐτός: lexical item rendered 'he himself' here in the immediate context.
ἐξελεύσεταιwill come outFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (Aaron is already on his way — divine providence in motion)→ predictive futureἐξέρχομαι: 'go out / come out'; God reveals that Aaron is already traveling to Moses — providential arrangement is underway before Moses finishes objecting.
εἰςtopreposition + accusative (purpose: 'to meet you')→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
συνάντησίνmeetingAccusativeaccusative object of εἰς (the purpose: formal meeting)→ object specificationσυνάντησις: 'meeting / encounter'; εἰς συνάντησίν ('for the meeting') is a standard LXX idiom for a formal or ceremonial encounter; Aaron comes intentionally, not by coincidence.
σοιyoudative pronoun (dative of reference: 'to meet you, Moses')→ participant referenceσοι: indeclinable form rendered 'you' here, used according to its local clause function.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἰδώνwhen he seesAor Act Ptc Nom Sg Masc · ὁράωadverbial participle of time (temporal: 'when he sees you')→ constative aorist (the single moment of reunion)ὁράω: the moment of seeing is the moment of brotherly joy — Aaron has not seen Moses since they were children in Egypt.
σεyoupronoun, accusative direct object of ἰδών→ participant referenceσε: indeclinable form rendered 'you' here, used according to its local clause function.
χαρήσεταιhe will rejoiceFut Pass Indic 3 Sg · χαίρωmain verb (Aaron's joyful response to the reunion)→ predictive futureχαίρω: 'rejoice / be glad'; the reunion is marked by genuine joy — a humanizing contrast with the hardened heart of Pharaoh (σκληρυνῶ τὴν καρδίαν αὐτοῦ, v.21).
τῇin theDativearticle→ noun-phrase markingτῇ: lexical item rendered 'in the' here in the immediate context.
καρδίᾳheartDativedative of sphere (the seat of the joy: 'in his heart')→ sphere or referenceκαρδία: 'heart'; renders לֵבָב; τῇ καρδίᾳ specifies inward, genuine joy — not merely outward. The word recurs at v.21 in Pharaoh's hardened heart (καρδία), creating a structural contrast between the open heart of Aaron and the σκληρυνθεῖσα καρδία of Pharaoh.
15
καὶ ἐρεῖς πρὸς αὐτὸν καὶ δώσεις τὰ ῥήματα εἰς τὸ στόμα αὐτοῦ, καὶ ἐγὼ ἀνοίξω τὸ στόμα σου καὶ τὸ στόμα αὐτοῦ καὶ συμβιβάσω ὑμᾶς, ἅ ποιήσετε.
And you shall speak to him and put the words into his mouth, and I will open your mouth and his mouth and instruct you both what you shall do.
God defines the transmission chain: divine word → Moses → Aaron's mouth → people. The idiom δώσεις τὰ ῥήματα εἰς τὸ στόμα αὐτοῦ ('put the words into his mouth') is the standard LXX formula for prophetic mediation (cf. Num 22:38; Deut 18:18; Jer 1:9), treating words as objects placed in the mouth — an intimate act of divine commissioning.
Word-by-word analysis· 27 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐρεῖςyou shall speakFut Act Indic 2 Sg · λέγωmain verb (imperatival future: Moses relays the divine word to Aaron)→ predictive / imperatival futureλέγω: the transmission chain begins with Moses speaking to Aaron — the word flows from God through Moses.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
αὐτόνhimpronoun, object of πρός (Aaron)→ participant referenceαὐτόν: indeclinable form rendered 'him' here, used according to its local clause function.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
δώσειςyou shall putFut Act Indic 2 Sg · δίδωμιmain verb (second imperatival future: depositing the divine words in Aaron's mouth)→ predictive / imperatival futureδίδωμι: 'give / put'; δώσεις τὰ ῥήματα εἰς τὸ στόμα ('put the words into the mouth') is the LXX idiom for mediated prophetic speech (Num 22:38; Deut 18:18: 'I will put my words in his mouth'; Jer 1:9: God's hand on Jeremiah's mouth). The words are divine in origin even when transmitted through a human chain.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ῥήματαwordsAccusativeaccusative direct object of δώσεις→ object specificationῥῆμα: 'word / utterance'; renders דְּבָרִים; the divine ῥήματα are what Moses receives from God and deposits in Aaron's mouth.
εἰςintopreposition + accusative (destination: into Aaron's mouth)→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τόtheAccusativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
στόμαmouthAccusativeaccusative object of εἰς (Aaron's mouth as destination)→ object specificationστόμα: lexical item rendered 'mouth' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive: Aaron's mouth)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καίandcoordinating conjunction (introducing God's promise alongside Moses' task)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐγώINominativeemphatic personal pronoun (God himself will act on both their mouths)→ participant referenceἐγώ: lexical item rendered 'I' here in the immediate context.
ἀνοίξωwill openFut Act Indic 1 Sg · ἀνοίγωmain verb (divine promise repeated from v.12, now extended to Aaron as well)→ predictive futureἀνοίγω: same promise as v.12 — now extended from Moses alone to both Moses and Aaron.
τόtheAccusativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
στόμαmouthAccusativeaccusative direct object of ἀνοίξω (Moses' mouth)→ object specificationστόμα: lexical item rendered 'mouth' here in the immediate context.
σουyourgenitive pronoun (possessive: Moses' mouth)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
καίandcoordinating conjunction (extending to Aaron's mouth)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τόtheAccusativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
στόμαmouthAccusativeaccusative direct object of ἀνοίξω (Aaron's mouth, second object)→ object specificationστόμα: lexical item rendered 'mouth' here in the immediate context.
αὐτοῦhisgenitive pronoun (possessive: Aaron's mouth)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
συμβιβάσωwill instructFut Act Indic 1 Sg · συμβιβάζωmain verb (divine promise repeated from v.12, now directed to both: 'I will instruct you both')→ predictive futureσυμβιβάζω: 'instruct / guide'; same verb as v.12; now plural (ὑμᾶς).
ὑμᾶςyou bothpronoun, accusative direct object of συμβιβάσω (plural: Moses and Aaron)→ participant referenceὑμᾶς: indeclinable form rendered 'you both' here, used according to its local clause function.
ἅwhatAccusativerelative pronoun (accusative: retained as object of ποιήσετε: 'what you shall do')→ participant referenceἅ: lexical item rendered 'what' here in the immediate context.
ποιήσετεyou shall doFut Act Indic 2 Pl · ποιέωverb of relative clause (the content of the divine instruction: the whole mission)→ predictive / imperatival futureποιέω: 'do / act'; future plural — the whole mission of signs, negotiations, and Passover-preparation is encompassed in 'what you shall do.'
16
καὶ αὐτός σοι λαλήσει πρὸς τὸν λαόν, καὶ αὐτὸς ἔσται σου στόμα, σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν θεόν.
And he shall speak for you to the people, and he shall be your mouth, and you shall be for him the things toward God.
The verse states the prophetic structure with lapidary precision: Aaron is Moses' public voice (στόμα) toward the people; Moses is Aaron's divine channel — τὰ πρὸς τὸν θεόν ('the things toward God'). This Hebraism of לֵאלֹהִים defines Moses' unique mediatorial role as the one who stands before God and receives the divine word that Aaron then delivers. The identical phrase τὰ πρὸς τὸν θεόν appears in Heb 2:17; 5:1 to describe the high priest's office — Moses' role here becomes the prototype of Aaronic priestly mediation.
Word-by-word analysis· 20 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
αὐτόςheNominativeemphatic pronoun (subject: Aaron specifically)→ participant referenceαὐτός: lexical item rendered 'he' here in the immediate context.
σοιfor youdative pronoun (dative of advantage: speaking on Moses' behalf)→ participant referenceσοι: indeclinable form rendered 'for you' here, used according to its local clause function.
λαλήσειshall speakFut Act Indic 3 Sg · λαλέωmain verb (Aaron's role: public proclamation to Israel)→ predictive futureλαλέω: Aaron's speaking role is stated for the third time (vv.14, 15, 16) — triple repetition establishes it as the definitive appointment.
πρόςtopreposition + accusative (direction of Aaron's speech: toward the people)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαόνpeopleAccusativeaccusative object of πρός (Israel, Aaron's audience)→ object specificationλαός: 'people'; renders עַם; ὁ λαός throughout Exodus = the covenant people Israel.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
αὐτόςheNominativeemphatic pronoun (subject: Aaron — he and none other will be the mouth)→ participant referenceαὐτός: lexical item rendered 'he' here in the immediate context.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (defining Aaron's role metaphorically)→ predictive futureἔσται: verbal form rendered 'shall be' here; its aspect and clause role are specified by the parse and syntax fields.
σουyourgenitive pronoun (possessive with στόμα: 'your mouth')→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
στόμαmouthNominativepredicate nominative (Aaron's appointed role: 'your mouth')→ participant prominenceστόμα: 'mouth'; Aaron as Moses' 'mouth' is a vivid prophetic metaphor — Aaron externalizes the voice of Moses as Moses externalizes the voice of God. Cf. Jer 1:9 (God touches Jeremiah's mouth); the same metaphor governs the whole prophetic tradition.
σύyouNominativeemphatic personal pronoun (subject: Moses, contrasted with Aaron by σύ … δέ)→ participant referenceσύ: pronominal or article form rendered 'you' here, functioning according to its local inflection and syntax.
δέandadversative / contrastive conjunction (marking the distinction between the two roles)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
αὐτῷfor himdative pronoun (dative of advantage: Moses acts for Aaron's benefit as divine channel)→ participant referenceαὐτῷ: indeclinable form rendered 'for him' here, used according to its local clause function.
ἔσῃshall beFut Mid Indic 2 Sg · εἰμίcopula (defining Moses' role in relation to Aaron)→ predictive futureἔσῃ: verbal form rendered 'shall be' here; its aspect and clause role are specified by the parse and syntax fields.
τάthe thingsNominativesubstantival article (predicate: 'you shall be the things toward God for him')→ noun-phrase markingτά: lexical item rendered 'the things' here in the immediate context.
πρόςtowardpreposition + accusative (direction: toward God — Moses faces Godward for Aaron)→ spatial or relational framingπρός: preposition rendered 'toward' here, functioning according to its local construction.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόνGodAccusativeaccusative object of πρός (God as the terminus of Moses' mediatorial role)→ object specificationθεός: τὰ πρὸς τὸν θεόν ('the things toward God') is a Hebraism of לֵאלֹהִים, defining Moses' unique role as the one who stands before God and receives the divine word for transmission. The identical phrase appears in Heb 2:17; 5:1 for the high priest's mediatorial function — Moses' role here is the prototype of Aaronic priestly mediation.
17
καὶ τὴν ῥάβδον ταύτην τὴν στραφεῖσαν εἰς ὄφιν λήμψῃ ἐν τῇ χειρί σου, ἐν ᾗ ποιήσεις τὰ σημεῖα.
And this staff that turned into a serpent you shall take in your hand, with which you shall perform the signs.
The staff identified by its transformation — 'the staff that turned into a serpent' (ἡ στραφεῖσα εἰς ὄφιν) — is now designated as the instrument of all future signs. The verse connects vv.2–4 (the first sign) to the whole plague-narrative ahead: this staff, placed 'in his hand' (ἐν τῇ χειρί σου), is the repeated phrase of divine equipping throughout Exodus.
Word-by-word analysis· 18 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τήνtheAccusativearticle (anticipating ῥάβδον, fronted for emphasis)→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ῥάβδονstaffAccusativeaccusative direct object of λήμψῃ (fronted: 'this staff … you shall take')→ object specificationῥάβδος: 'staff'; the same staff of vv.2–4; now formally designated as the instrument of all the signs to come.
ταύτηνthisAccusativedemonstrative adjective (attributive with ῥάβδον: 'this staff specifically')→ participant referenceταύτην: lexical item rendered 'this' here in the immediate context.
τήνtheAccusativearticle (with the participial modifier)→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
στραφεῖσανhaving turnedAor Pass Ptc Acc Sg Fem · στρέφωattributive participle (identifying relative: 'the staff that turned into a serpent')→ constative aorist (the single transformation-event at vv.3–4)στρέφω: 'turn / transform'; the participle τὴν στραφεῖσαν identifies the staff by its sign-history — it is 'the staff that became a serpent.'
εἰςintopreposition + accusative (result of the transformation: 'into a serpent')→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
ὄφινa serpentAccusativeaccusative object of εἰς (the transformed state)→ object specificationὄφις: 'serpent'; same word as v.3 — the staff is identified by its sign-transformation.
λήμψῃyou shall takeFut Mid Indic 2 Sg · λαμβάνωmain verb (imperatival future: Moses is to take the staff for the mission)→ predictive / imperatival futureλαμβάνω: 'take / receive'; the future with imperatival force — Moses is to pick up and carry the sign-staff into Egypt.
ἐνinpreposition + dative (location: 'in your hand')→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χειρίhandDativedative of location (the staff 'in the hand' — the equipped stance of the divine agent)→ sphere or referenceχείρ: 'hand'; ἐν τῇ χειρί is the recurring motif of divine equipping throughout ch. 4 (vv.2, 4, 17, 20) and the plague-narrative.
σουyourgenitive pronoun (possessive with χειρί)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
ἐνwithpreposition + dative (instrumental: 'with which you shall perform the signs')→ spatial or relational framingἐν: preposition rendered 'with' here, functioning according to its local construction.
ᾗwhichrelative pronoun (dative of instrument: referring to ῥάβδον)→ participant referenceᾗ: lexical item rendered 'which' here in the immediate context.
ποιήσειςyou shall performFut Act Indic 2 Sg · ποιέωverb of relative clause (the staff's purpose: performing all the signs)→ predictive / imperatival futureποιέω: 'do / make / perform'; σημεῖα ποιεῖν ('perform signs') is the standard formula for miraculous authentication throughout Exodus and the NT (John 2:23; 3:2; 6:14; 7:31 etc.).
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
σημεῖαsignsAccusativeaccusative direct object of ποιήσεις→ object specificationσημεῖον: 'sign'; the plural τὰ σημεῖα encompasses all the signs Moses will perform — not just the three credential-signs of vv.3–9 but the whole plague-sequence; the staff is the instrument of the entire Exodus campaign.
18
ἐπορεύθη δὲ Μωυσῆς καὶ ἀπέστρεψεν πρὸς Ιοθορ τὸν γαμβρὸν αὐτοῦ καὶ λέγει αὐτῷ· Ἀπελεύσομαι καὶ ἀποστρέψω πρὸς τοὺς ἀδελφούς μου τοὺς ἐν Αἰγύπτῳ καὶ ὄψομαι, εἰ ἔτι ζῶσιν. καὶ εἶπεν Ιοθορ Μωυσῇ· Βάδιζε ὑγιαίνων.
And Moses went and returned to Ιοθορ his father-in-law and said to him: 'I will go and return to my brothers who are in Egypt and see whether they are still alive.' And Ιοθορ said to Moses: 'Go in health.'
Moses does not ask permission of God to take leave; he simply goes to Jethro. The LXX uses the historical present λέγει ('he says') in the middle of the aorist-chain narrative — a stylistic variant that vivifies the dialogue. The leave-taking formula Βάδιζε ὑγιαίνων ('go in health / go safely') is a conventional Hellenistic farewell; the LXX renders the Hebrew לֵךְ לְשָׁלוֹם with this Greek idiom.
Word-by-word analysis· 34 words
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (narrative action: Moses departs from the burning bush)→ constative aorist (departure accomplished)πορεύομαι: 'go / travel / depart'; deponent passive; the departure from the divine encounter begins the narrative movement toward Egypt.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἀπέστρεψενreturnedAor Act Indic 3 Sg · ἀποστρέφωmain verb (narrative action: Moses goes back to his father-in-law)→ constative aoristἀποστρέφω: 'return / turn back'; Moses 'returned' to Jethro — Midian was his adopted home for forty years (Acts 7:29–30); he must formally take leave.
πρόςtopreposition + accusative (direction: to Jethro)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΙοθορJethroindeclinable proper noun (object of πρός: Moses' father-in-law)→ participant identificationΙοθορ: LXX transliteration of יִתְרוֹ (Jethro), Moses' Midianite father-in-law; also called Ραγουηλ in 2:18; indeclinable.
τόνtheAccusativearticle (with γαμβρόν: appositive)→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
γαμβρόνfather-in-lawAccusativeaccusative appositive to Ιοθορ (specifying the relationship)→ object specificationγαμβρός: 'father-in-law / son-in-law / relative by marriage'; renders חֹתֵן ('father-in-law'); here γαμβρός means father-in-law (not son-in-law).
αὐτοῦhisgenitive pronoun (possessive with γαμβρόν: 'his father-in-law')→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historical present: speech-introduction vivified)→ historical present (vivid narration of the dialogue)λέγω: the shift from aorist to present (historical present) animates the conversation — a stylistic feature of LXX narrative (Hebraism of וַיֹּאמֶר sometimes rendered with present for vividness).
αὐτῷto himdative indirect object (Jethro as the recipient of Moses' statement)→ participant referenceαὐτῷ: indeclinable form rendered 'to him' here, used according to its local clause function.
ἈπελεύσομαιI will goFut Mid Indic 1 Sg · ἀπέρχομαιmain verb of Moses' speech (his stated intention: departure for Egypt)→ predictive future (Moses' stated plan)ἀπέρχομαι: 'go away / depart'; the future middle signals Moses' deliberate, volitional departure.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἀποστρέψωwill returnFut Act Indic 1 Sg · ἀποστρέφωmain verb (second part of Moses' stated plan: returning to Egypt)→ predictive futureἀποστρέφω: 'return'; Moses diplomatically frames his departure as a 'return to brothers' — not as a divine mission (perhaps to protect his family and not alarm Jethro).
πρόςtopreposition + accusative (direction: toward his brothers in Egypt)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
τούςtheAccusativearticle→ noun-phrase markingτούς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἀδελφούςbrothersAccusativeaccusative object of πρός→ object specificationἀδελφός: 'brother'; Moses refers to his Israelite kinspeople as 'brothers' — a covenant-kinship term; cf. Stephen's retelling in Acts 7:23.
μουmygenitive pronoun (possessive with ἀδελφούς)→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
τούςtheAccusativearticle (with the participial phrase)→ noun-phrase markingτούς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἐνinpreposition + dative (locative: in Egypt)→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
ΑἰγύπτῳEgyptDativedative of location (where the Israelite brothers are enslaved)→ sphere or referenceΑἴγυπτος: 'Egypt'; renders מִצְרַיִם; the land of enslavement and the destination of the whole mission.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb (Moses' stated purpose: to see if his people still live)→ predictive futureὁράω: 'see'; Moses' stated purpose (see if they still live) is deliberately understated — he does not disclose the divine commission to Jethro.
εἰwhetherconditional particle (indirect question: 'whether they are still alive')→ discourse linkage or contrastεἰ: connective or particle rendered 'whether' here, shaping the clause or discourse flow in context.
ἔτιstilladverb of time (continuing existence: 'still alive')→ clausal contributionἔτι: indeclinable form rendered 'still' here, used according to its local clause function.
ζῶσινthey are alivePres Act Indic 3 Pl · ζάωverb of indirect question (present: ongoing state of being alive)→ neutral presentζάω: 'live'; Moses left Egypt as a fugitive forty years earlier — his concern whether his kinsfolk still live is humanly genuine.
καίandnarrative conjunction (Jethro's response)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: Jethro's farewell)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΙοθορJethroindeclinable proper noun, subject→ participant identificationΙοθορ: indeclinable form rendered 'Jethro' here, used according to its local clause function.
Μωυσῇto MosesDativedative indirect object (Moses as recipient of Jethro's farewell)→ sphere or referenceΜωυσῇ: proper name rendered 'to Moses' in this chapter's immediate context.
ΒάδιζεgoPres Act Imper 2 Sg · βαδίζωmain verb (imperative farewell: Jethro's blessing-departure)→ progressive / durative imperative (ongoing journey commanded with good will)βαδίζω: 'go / walk / proceed'; renders לֵךְ (qal imperative of הָלַךְ, 'go'); a conventional Hellenistic leave-taking verb.
ὑγιαίνωνin healthPres Act Ptc Nom Sg Masc · ὑγιαίνωadverbial participle (manner: 'go, being in health / go safely')→ progressive (ongoing good health wished for the journey)ὑγιαίνω: 'be in good health'; Βάδιζε ὑγιαίνων = 'go safely / farewell in health'; the LXX renders the Hebrew לֵךְ לְשָׁלוֹם ('go to peace') with this Hellenistic formula.
19
Μετὰ δὲ τὰς ἡμέρας ἐκείνας εἶπεν κύριος πρὸς Μωυσῆν ἐν Μαδιαμ· Βάδιζε, ἄπελθε εἰς Αἴγυπτον· τεθνήκασιν γὰρ πάντες οἱ ζητοῦντές σου τὴν ψυχήν.
And after those days the LORD said to Moses in Midian: 'Go, depart to Egypt; for all those who sought your life have died.'
The temporal phrase 'after those days' (μετὰ τὰς ἡμέρας ἐκείνας) marks the transition from the encounter at the mountain to the departure from Midian. God adds a crucial piece of intelligence: the men who sought Moses' life — those behind the murder charge of 2:15 — are dead. The phrase 'all those who sought your life' (πάντες οἱ ζητοῦντές σου τὴν ψυχήν) will echo in the NT: Herod's death after the infant Jesus' sojourn in Egypt (Matt 2:20) is narrated with an almost identical formula, linking both exiles.
Word-by-word analysis· 23 words
Μετάafterpreposition + accusative (temporal: 'after those days')→ spatial or relational framingΜετά: preposition rendered 'after' here, functioning according to its local construction.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τάςtheAccusativearticle→ noun-phrase markingτάς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἡμέραςdaysAccusativeaccusative object of μετά (the period of the burning-bush encounter and leave-taking)→ object specificationἡμέρας: lexical item rendered 'days' here in the immediate context.
ἐκείναςthoseAccusativedemonstrative adjective (attributive with ἡμέρας: 'those days' of the theophany)→ object specificationἐκείνας: lexical item rendered 'those' here in the immediate context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces the prayer.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
ἐνinpreposition + dative (locative: where the divine word comes to Moses)→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
ΜαδιαμMidianDativeindeclinable proper noun, object of ἐν (Moses' location)→ participant identificationΜαδιαμ: transliteration of מִדְיָן (Midian); indeclinable; the land where Moses fled after killing the Egyptian and where he married Zipporah (ch. 2).
ΒάδιζεgoPres Act Imper 2 Sg · βαδίζωmain verb (imperative: first of two departure commands)→ progressive / durative imperativeβαδίζω: 'go / proceed'; same verb as Jethro's farewell in v.18 — the verbal echo links human leave-taking and divine commissioning.
ἄπελθεdepartAor Act Imper 2 Sg · ἀπέρχομαιmain verb (second imperative: emphatic departure command)→ constative aorist (single decisive act of departure commanded)ἀπέρχομαι: 'depart / go away'; the double imperative Βάδιζε, ἄπελθε emphasizes the urgency of the departure.
εἰςtopreposition + accusative (direction: to Egypt)→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
ΑἴγυπτονEgyptAccusativeaccusative object of εἰς (destination of the mission)→ object specificationΑἴγυπτος: 'Egypt'; the destination of the mission — the land of bondage now becomes the arena of divine signs.
τεθνήκασινhave diedPf Act Indic 3 Pl · θνῄσκωmain verb (divine intelligence: those who sought Moses' life are now dead)→ intensive perfect (resultant state: they are now dead and remain dead — the threat is permanently removed)θνῄσκω: 'die'; the intensive perfect τεθνήκασιν asserts a present state of death arising from a past event — the threat is not merely past but permanently removed.
γάρforcausal conjunction (giving the ground for the departure command: safety is guaranteed)→ discourse linkage or contrastγάρ: connective or particle rendered 'for' here, shaping the clause or discourse flow in context.
πάντεςallNominativesubject (universal quantifier: not one of them survives)→ participant prominenceπάντες: lexical item rendered 'all' here in the immediate context.
οἱtheNominativearticle (with ζητοῦντές: substantivizing the participle)→ noun-phrase markingοἱ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ζητοῦντέςseekingPres Act Ptc Nom Pl Masc · ζητέωsubstantival participle (subject class: 'those who were seeking your life')→ progressive (the ongoing threat of their past hostility, now terminated)ζητέω: 'seek'; οἱ ζητοῦντές σου τὴν ψυχήν ('those seeking your life') is a Hebraism of מְבַקְּשֵׁי נַפְשְׁךָ — nearly identical phrasing recurs in Matt 2:20 (οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου — 'those seeking the child's life') when Joseph is told to return from Egypt after Herod's death, creating a deliberate Mosaic typology.
σουyourgenitive pronoun (possessive with ψυχήν: 'your life')→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ψυχήνlifeAccusativeaccusative direct object of ζητοῦντές ('seeking your life')→ object specificationψυχή: 'soul / life / person'; renders נֶפֶשׁ ('soul / life'); ζητεῖν τὴν ψυχήν ('seek the soul/life') is the Hebrew idiom for seeking to kill someone.
20
ἀναλαβὼν δὲ Μωυσῆς τὴν γυναῖκα καὶ τὰ παιδία ἐπεβίβασεν ἐπὶ τὰ ὑποζύγια, καὶ ἐπέστρεψεν εἰς Αἴγυπτον. ἔλαβεν δὲ Μωυσῆς τὴν ῥάβδον τὴν παρὰ τοῦ θεοῦ ἐν τῇ χειρὶ αὐτοῦ.
And Moses took his wife and children and set them on the donkeys, and he returned to Egypt. And Moses took the staff of God in his hand.
The departure is narrated in two beats: family logistics (wife and children on the donkeys) and divine equipping (the staff of God in his hand). The redundant double mention of Moses (ἀναλαβὼν δὲ Μωυσῆς … ἔλαβεν δὲ Μωυσῆς) gives the verse a deliberate rhythm, separating the human (family) and the divine (staff) dimensions of the departure. The phrase 'staff of God' (τὴν ῥάβδον τὴν παρὰ τοῦ θεοῦ) elevates what was an ordinary shepherd's staff into a theologically charged instrument.
Word-by-word analysis· 29 words
ἀναλαβώνtaking upAor Act Ptc Nom Sg Masc · ἀναλαμβάνωadverbial participle (attendant circumstance: 'Moses, taking his wife and children, set them on the donkeys')→ constative aorist (single preparatory act)ἀναλαμβάνω: 'take up / take along'; compound of ἀνά + λαμβάνω; renders וַיִּקַּח; the verb emphasizes the gathering-up of all his dependents before departure.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
γυναῖκαwifeAccusativeaccusative direct object of ἀναλαβών (first: his wife Zipporah)→ object specificationγυνή: 'wife / woman'; renders אִשְׁתּוֹ ('his wife') — Zipporah, daughter of Jethro (Exod 2:21), who will play a crucial role in the enigmatic scene of vv.24–26.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
παιδίαchildrenAccusativeaccusative direct object of ἀναλαβών (second: his children)→ object specificationπαιδίον: 'young child'; renders יְלָדָיו ('his children/sons'); Moses had at least one son (Gershom, 2:22) and perhaps two (Eliezer, 18:4).
ἐπεβίβασενset onAor Act Indic 3 Sg · ἐπιβιβάζωmain verb (narrative action: loading the family on the donkeys)→ constative aorist (completed act of loading)ἐπιβιβάζω: 'place on / put upon'; renders וַיַּרְכִּבֵם (hiphil of רָכַב, 'cause to ride'); the family is mounted for the journey — a practical domestic detail.
ἐπίonpreposition + accusative (onto the animals)→ spatial or relational framingἐπί: preposition rendered 'on' here, functioning according to its local construction.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ὑποζύγιαdonkeysAccusativeaccusative object of ἐπί (the pack animals)→ object specificationὑποζύγιον: 'donkey / pack animal'; lit. 'the one under the yoke'; renders חֲמֹר ('donkey'); used as a general term for the beast of burden.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπέστρεψενhe returnedAor Act Indic 3 Sg · ἐπιστρέφωmain verb (narrative action: the actual departure from Midian toward Egypt)→ constative aorist (the departure as a completed event)ἐπιστρέφω: 'return / turn back to'; renders וַיָּשָׁב; though Moses has not been to Egypt for forty years, the LXX uses 'returned' — Egypt is where he came from.
εἰςtopreposition + accusative (destination: Egypt)→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
ΑἴγυπτονEgyptAccusativeaccusative object of εἰς→ object specificationΑἴγυπτον: proper name rendered 'Egypt' in this chapter's immediate context.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (second narrative action: taking the staff of God)→ constative aorist (completed act of taking up the divine instrument)λαμβάνω: 'take'; the verb separates the domestic departure (family on donkeys) from the theological equipping (staff of God in hand).
δέandnarrative conjunction (slight separation between the two departure-actions)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΜωυσῆςMosesNominativesubject (named again for emphasis: Moses specifically picks up the divine staff)→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ῥάβδονstaffAccusativeaccusative direct object of ἔλαβεν→ object specificationῥάβδος: 'staff'; the staff of vv.2–4 and v.17, now formally identified as 'the staff from God' — it has been elevated from an ordinary rod.
τήνtheAccusativearticle (introducing the defining prepositional phrase)→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
παράfrompreposition + genitive (source: 'from God' — the staff's divine origin)→ spatial or relational framingπαρά: 'from / from beside'; τὴν παρὰ τοῦ θεοῦ designates the staff as derived from God — not merely used for God but originating from him; a significant theological upgrade of the ordinary shepherd's staff.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεοῦGodGenitivegenitive object of παρά (the divine source of the staff)→ relational specificationθεός: 'God'; the staff is the ῥάβδος τοῦ θεοῦ — the 'staff of God'; this designation anticipates the staff's role as the instrument of all the plagues and the sea-crossing.
ἐνinpreposition + dative (location: 'in his hand')→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χειρίhandDativedative of location (the staff 'in his hand': the equipped agent of divine power)→ sphere or referenceχείρ: 'hand'; ἐν τῇ χειρί closes the motif that opened with 'what is in your hand?' (v.2): the plain shepherd's staff has now become the 'staff of God in his hand.'
αὐτοῦhisgenitive pronoun (possessive with χειρί)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
21
εἶπεν δὲ κύριος πρὸς Μωυσῆν· Πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα πάντα τὰ τέρατα, ἃ ἔδωκα ἐν τῇ χειρί σου, ποιήσεις αὐτὰ ἐναντίον Φαραω· ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ, καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν.
And the LORD said to Moses: 'As you go and return to Egypt, see all the wonders that I have put in your hand — you shall perform them before Pharaoh; but I will harden his heart, and he will by no means release the people.'
The verse delivers two oracles simultaneously: the mission-mandate (perform all the wonders before Pharaoh) and the hardening decree (ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ). The verb σκληρύνω ('harden') opens the Exodus hardening-theme that runs through chs.4–14; the LXX uses σκληρύνω to render both חִזֵּק ('strengthen/make firm') and קָשָׁה ('make hard'). Paul cites this in Rom 9:17–18: 'he hardens whom he wills (σκληρύνει)' — the present-tense σκληρύνει generalizes what this verse establishes as a concrete historical event into a principle of divine sovereignty.
Word-by-word analysis· 37 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: introduces the prayer.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
Πορευομένουas you goPres Mid Ptc Gen Sg Masc · πορεύομαιgenitive absolute (temporal: 'as you go and return to Egypt')→ progressiveπορεύομαι: 'go / travel'; the genitive absolute (Πορευομένου σου) renders the temporal clause — the instruction is issued for the journey while underway.
σουyourGenitivegenitive pronoun (subject of the genitive absolute)→ relational specificationσου: indeclinable form rendered 'your' here, used according to its local clause function.
καίandcoordinating conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἀποστρέφοντοςreturningPres Act Ptc Gen Sg Masc · ἀποστρέφωgenitive absolute (second participle: 'and returning to Egypt')→ progressiveἀποστρέφω: 'return'; same verb as v.18.
εἰςtopreposition + accusative (destination: Egypt)→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
ΑἴγυπτονEgyptAccusativeaccusative object of εἰς→ object specificationΑἴγυπτον: proper name rendered 'Egypt' in this chapter's immediate context.
ὅραsee to itPres Act Imper 2 Sg · ὁράωmain verb (imperative of attention / responsibility)→ durative imperativeὁράω: ὅρα as command idiom = 'see to it / make sure'; renders רְאֵה; a responsibility-marker directing Moses' ongoing attentiveness.
πάνταallAccusativeuniversal quantifier modifying τέρατα→ object specificationπάντα: lexical item rendered 'all' here in the immediate context.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
τέραταwondersAccusativeaccusative direct object→ object specificationτέρας: 'wonder / portent'; renders מוֹפֵת; in LXX Exodus the pair σημεῖα καὶ τέρατα covers the plague-signs collectively (7:3; Deut 6:22).
ἅwhichAccusativerelative pronoun (accusative, object of ἔδωκα)→ participant referenceἅ: lexical item rendered 'which' here in the immediate context.
ἔδωκαI have putAor Act Indic 1 Sg · δίδωμιverb of relative clause (divine prior gift: Moses already equipped)→ constative aoristδίδωμι: 'give'; the wonders are already given, placed 'in his hand' by divine endowment.
ἐνinpreposition + dative (location: 'in your hand')→ spatial or relational framingἐν: preposition rendered 'in' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
χειρίhandDativedative of location (the wonders 'in the hand' = under Moses' authority)→ sphere or referenceχείρ: 'hand'; ἐν τῇ χειρί σου recurs from vv.2, 4, 17, 20 — staff and wonders alike are 'in the hand' as divine endowment.
σουyourgenitive pronoun (possessive with χειρί)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
ποιήσειςyou shall performFut Act Indic 2 Sg · ποιέωmain verb of the principal command (perform the wonders before Pharaoh)→ predictive / imperatival futureποιέω: same verb as v.17 (ποιήσεις τὰ σημεῖα); the wonders are now to be performed before Pharaoh.
αὐτάthempronoun, accusative direct object of ποιήσεις (referring to τέρατα)→ participant referenceαὐτά: indeclinable form rendered 'them' here, used according to its local clause function.
ἐναντίονbeforepreposition + genitive (locative: in front of Pharaoh)→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לִפְנֵי.
ΦαραωPharaohindeclinable proper noun (genitive object of ἐναντίον)→ participant identificationΦαραω: Egyptian royal title; indeclinable; the book's chief antagonist.
ἐγώbut INominativeemphatic personal pronoun (contrastive subject: God acts on Pharaoh's heart)→ participant referenceἐγώ: lexical item rendered 'but I' here in the immediate context.
δέbutadversative conjunction (Moses performs wonders; God hardens the heart)→ discourse linkage or contrastδέ: connective or particle rendered 'but' here, shaping the clause or discourse flow in context.
σκληρυνῶwill hardenFut Act Indic 1 Sg · σκληρύνωmain verb (the hardening decree: God's sovereign act on Pharaoh's heart)→ predictive future (certain divine action)σκληρύνω: 'harden / make callous'; renders חִזֵּק and קִשָּׁה in Exodus; the hardening theme runs through chs.4–14. Paul in Rom 9:18 generalizes: ὃν δὲ θέλει σκληρύνει ('he hardens whom he wills'), lifting the historical particularity of this verse into a universal theological principle.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
καρδίανheartAccusativeaccusative direct object of σκληρυνῶ→ object specificationκαρδία: 'heart'; renders לֵב / לֵבָב; Pharaoh's καρδία is the site of the drama — God hardens it, yet Pharaoh also hardens his own (8:15, 32; 9:34); the two are not contradictory but describe one reality from divine and human perspectives.
αὐτοῦhisgenitive pronoun (possessive: Pharaoh's heart)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καίandcoordinating conjunction (result of the hardening)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
οὐnotnegation (with μή + subjunctive: emphatic double negation)→ participant referenceοὐ: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
μήnotnegation (οὐ μή: 'by no means')→ clausal qualification or emphasisοὐ μή + subjunctive: the strongest Greek negation — 'by no means / certainly not'; asserts Pharaoh's refusal as divine certainty.
ἐξαποστείλῃwill releaseAor Act Subj 3 Sg · ἐξαποστέλλωverb with emphatic negation (Pharaoh's certain refusal to release the people)→ constative aorist subjunctiveἐξαποστέλλω: 'send out / release'; renders שָׁלַח; 'release the people' is the central demand repeated as the Exodus refrain.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαόνpeopleAccusativeaccusative direct object of ἐξαποστείλῃ→ object specificationλαός: ὁ λαός = Israel; the refrain 'release my people' appears seven times in negotiations with Pharaoh.
22
σὺ δὲ ἐρεῖς πρὸς Φαραω· Τάδε λέγει κύριος· Ισραηλ υἱὸς πρωτότοκός μου.
And you shall say to Pharaoh: 'Thus says the LORD: Israel is my firstborn son.'
The formula Τάδε λέγει κύριος ('Thus says the LORD') is the standard prophetic messenger-formula (rendering כֹּה אָמַר יְהוָה). The declaration Ισραηλ υἱὸς πρωτότοκός μου ('Israel is my firstborn son') is one of the most theologically loaded statements in the Pentateuch. It establishes the firstborn-symmetry that drives the final plague: my firstborn (Israel, enslaved) vs. your firstborn (Pharaoh's son, to die). The text stands behind Hos 11:1 ('out of Egypt I called my son') and Matt 2:15's typological citation — Jesus as the new Israel recapitulating this sonship-declaration.
Word-by-word analysis· 12 words
σύyouNominativeemphatic personal pronoun (contrastive subject: Moses commissioned to speak)→ participant referenceσύ: pronominal or article form rendered 'you' here, functioning according to its local inflection and syntax.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐρεῖςshall sayFut Act Indic 2 Sg · λέγωmain verb (imperatival future: Moses commissioned to deliver the divine word to Pharaoh)→ predictive / imperatival futureλέγω: future ἐρεῖς; Moses speaks directly to the highest human power.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΦαραωPharaohindeclinable proper noun (object of πρός)→ participant identificationΦαραω: Egyptian royal title; indeclinable.
Τάδεthusdemonstrative pronoun (adverbial: introducing the messenger formula)→ participant referenceτάδε: Τάδε λέγει κύριος renders כֹּה אָמַר יְהוָה, the standard prophetic messenger-formula; used throughout the LXX prophets.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of the messenger formula (present-tense makes the oracle perpetually current)→ gnomic / performative presentλέγω: the present-tense messenger formula presents the divine word as a living, current declaration.
κύριοςthe LORDNominativesubject of λέγει→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
ΙσραηλIsraelindeclinable proper noun (subject of the divine declaration)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the name given to Jacob (Gen 32:28) and extended to the nation.
υἱόςsonNominativepredicate nominative (Israel's covenantal status: 'my firstborn son')→ participant prominenceυἱός: 'son'; Israel's sonship to God is foundational (Deut 1:31; 8:5; Isa 1:2; Hos 11:1). The text stands behind Hos 11:1 and Matt 2:15 — Matthew reads Jesus' return from Egypt as recapitulation of this firstborn-son declaration.
πρωτότοκόςfirstbornNominativepredicate adjective (appositive to υἱός: 'firstborn son')→ participant prominenceπρωτότοκος: 'firstborn'; renders בְּכֹר; the firstborn holds special honor, inheritance, and legal privilege. God's declaration of Israel as πρωτότοκος sets up the counter-threat of v.23. The title is applied to Christ in Col 1:15 (πρωτότοκος πάσης κτίσεως) and Rom 8:29 (πρωτότοκος ἐν πολλοῖς ἀδελφοῖς).
μουmygenitive pronoun (possessive: 'my firstborn son')→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
23
εἶπα δέ σοι· Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσῃ· εἰ δὲ μὴ βούλει ἐξαποστεῖλαι, ὅρα ὅτι ἐγὼ ἀποκτενῶ τὸν υἱόν σου τὸν πρωτότοκον.
And I have said to you: Release my people, so that they may serve me; but if you are not willing to release them, see — I will kill your firstborn son.
The verse completes the divine oracle to Pharaoh: the demand ('release my people to serve me') and its sanction ('if not, your firstborn dies'). The firstborn-symmetry — my firstborn (Israel) vs. your firstborn (Pharaoh's son) — is the theological logic of the tenth plague. The verb λατρεύσῃ ('serve / worship') renders עָבַד in its cultic sense: Israel's freedom is freedom for worship (λατρεία), not merely political liberation.
Word-by-word analysis· 24 words
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (God reports the content of the oracle already stated)→ constative aoristλέγω: first-person aorist εἶπα — God frames the demand as already delivered (to Moses), which Moses now conveys to Pharaoh.
δέandnarrative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
σοιto youdative pronoun (addressed to Pharaoh via Moses)→ participant referenceσοι: indeclinable form rendered 'to you' here, used according to its local clause function.
ἘξαπόστειλονReleaseAor Act Imper 2 Sg · ἐξαποστέλλωmain verb (imperative: the central Exodus demand)→ constative aoristἐξαποστέλλω: 'send out / release'; renders שַׁלַּח (piel imperative); the refrain ἐξαπόστειλον τὸν λαόν μου is the rhetorical center of the whole negotiation (7:16; 8:1, 20; 9:1, 13; 10:3).
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαόνpeopleAccusativeaccusative direct object of Ἐξαπόστειλον→ object specificationλαός: τὸν λαόν μου = Israel, God's covenant people.
μουmygenitive pronoun (possessive with λαόν: 'my people')→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
ἵναso thatpurpose conjunction→ discourse linkage or contrastἵνα: connective or particle rendered 'so that' here, shaping the clause or discourse flow in context.
μοιmedative pronoun (dative of advantage: 'serve me')→ participant referenceμοι: indeclinable form rendered 'me' here, used according to its local clause function.
λατρεύσῃthey may serveAor Act Subj 3 Sg · λατρεύωverb of purpose clause (Israel's worship as the goal of liberation)→ constative aorist subjunctiveλατρεύω: 'serve / worship / render cultic service'; renders עָבַד in its cultic sense; λατρεία is the LXX term for specifically religious service — Israel's freedom from Pharaoh's δουλεία is freedom for God's λατρεία.
εἰbut ifconditional particle (introducing the sanction-clause)→ discourse linkage or contrastεἰ: connective or particle rendered 'but if' here, shaping the clause or discourse flow in context.
δέbutadversative conjunction→ discourse linkage or contrastδέ: connective or particle rendered 'but' here, shaping the clause or discourse flow in context.
μήnotnegation with εἰ (conditional)→ clausal qualification or emphasisμή: connective or particle rendered 'not' here, shaping the clause or discourse flow in context.
βούλειyou are willingPres Mid Indic 2 Sg · βούλομαιverb of conditional protasis (Pharaoh's volitional state)→ neutral presentβούλομαι: 'want / will / be willing'; renders אָבָה; Pharaoh's refusal is volitional — alongside the divine hardening, this maintains the paradox of sovereignty and responsibility.
ἐξαποστεῖλαιto releaseAor Act Inf · ἐξαποστέλλωinfinitive complementing βούλει ('willing to release')→ constative aoristἐξαποστέλλω: same verb as the imperative above — refusal to release is refusal of the divine word.
ὅραseePres Act Imper 2 Sg · ὁράωmain verb (imperative of attention: warning Pharaoh)→ instantaneous presentὁράω: ὅρα as warning-marker directing Pharaoh's attention to the sanction he will incur.
ὅτιthatconjunction (introducing content of the warning)→ discourse linkage or contrastὅτι: connective or particle rendered 'that' here, shaping the clause or discourse flow in context.
ἐγώINominativeemphatic personal pronoun (God himself is the agent of the counter-sanction)→ participant referenceἐγώ: lexical item rendered 'I' here in the immediate context.
ἀποκτενῶwill killFut Act Indic 1 Sg · ἀποκτείνωmain verb (divine sanction: God will kill Pharaoh's firstborn)→ predictive futureἀποκτείνω: 'kill'; renders אֶהֱרֹג (qal of הָרַג); the death of Pharaoh's firstborn is the culminating sanction of the plagues (ch.12), announced here as the single coherent counter-claim.
τόνtheAccusativearticle→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
υἱόνsonAccusativeaccusative direct object of ἀποκτενῶ→ object specificationυἱός: 'son'; the symmetry is explicit — God's son (Israel) vs. Pharaoh's son; you hold my firstborn in bondage, so your firstborn will die.
σουyourgenitive pronoun (possessive with υἱόν)→ participant referenceσου: indeclinable form rendered 'your' here, used according to its local clause function.
τόνtheAccusativearticle (with πρωτότοκον: attributive modifier)→ noun-phrase markingτόν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
πρωτότοκονfirstbornAccusativeaccusative adjective (attributive: 'your firstborn son')→ object specificationπρωτότοκος: same word as v.22 (Ισραηλ υἱὸς πρωτότοκός μου); the lexical echo is the terrible symmetry: my firstborn (v.22) / your firstborn (v.23) — the firstborn-for-firstborn logic is the theological spine of the Passover.
24
Ἐγένετο δὲ ἐν τῇ ὁδῷ ἐν τῷ καταλύματι συνήντησεν αὐτῷ ἄγγελος κυρίου καὶ ἐζήτει αὐτὸν ἀποκτεῖναι.
And it came to pass on the road, at the lodging-place, that the angel of the LORD met him and sought to kill him.
The formula Ἐγένετο δέ calques וַיְהִי, the standard LXX narrative-opener for a new scene. The incident is the darkest crux in Exodus: without warning or stated cause, the angel of the LORD meets Moses at the inn and seeks to kill him. The LXX's ἄγγελος κυρίου softens the MT's unmediated 'the LORD met him' (וַיִּפְגְּשֵׁהוּ יְהוָה) — a characteristic LXX mediation. The reason is inferred from Zipporah's action in v.25: Moses' son is uncircumcised, violating the Abrahamic covenant of Gen 17. The conative imperfect ἐζήτει ('was seeking') implies the attempt was underway but not completed, opening a window for Zipporah's intervention.
Word-by-word analysis· 16 words
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (framing formula: ἐγένετο + ἐν clause opens a new narrative scene)→ constative aoristγίνομαι: Ἐγένετο δὲ ἐν τῇ ὁδῷ calques וַיְהִי בַּדֶּרֶךְ — the standard LXX narrative-opener.
δέandnarrative conjunction (transitional: new scene)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐνonpreposition + dative (locative: 'on the road')→ spatial or relational framingἐν: preposition rendered 'on' here, functioning according to its local construction.
τῇtheDativearticle→ noun-phrase markingτῇ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ὁδῷroadDativedative of location (the road from Midian to Egypt)→ sphere or referenceὁδός: 'road / way / journey'; renders בַּדֶּרֶךְ; the scene occurs at a liminal moment — on the road between two worlds.
ἐνatpreposition + dative (locative: 'at the lodging-place')→ spatial or relational framingἐν: preposition rendered 'at' here, functioning according to its local construction.
τῷtheDativearticle→ noun-phrase markingτῷ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
καταλύματιlodging-placeDativedative of location (the overnight stopping-place on the road)→ sphere or referenceκατάλυμα: 'lodging-place / inn / guest-room'; renders מָלוֹן; the same word appears in Luke 2:7 (no room in the κατάλυμα) and 22:11 (upper room).
συνήντησενmetAor Act Indic 3 Sg · συναντάωmain verb (the angel's sudden encounter with Moses)→ constative aoristσυναντάω: 'meet / encounter'; renders וַיִּפְגְּשֵׁהוּ; the LXX substitutes ἄγγελος κυρίου for MT's subject YHWH — a mediating device characteristic of LXX (cf. Gen 16:7; 22:11; Exod 3:2).
αὐτῷhimdative pronoun (the one encountered = Moses)→ participant referenceαὐτῷ: indeclinable form rendered 'him' here, used according to its local clause function.
ἄγγελοςthe angelNominativesubject (the divine agent who confronts Moses)→ participant prominenceἄγγελος: 'messenger / angel'; the LXX's ἄγγελος κυρίου renders MT's יְהוָה — a characteristic LXX mediation of direct divine action.
κυρίουof the LORDGenitivegenitive of relationship ('angel of the LORD')→ relational specificationκύριος: ἄγγελος κυρίου is a divine manifestation in angelic form — often equivalent to a theophany in LXX usage.
καίandnarrative conjunction (the angel's intent: to kill)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐζήτειsoughtImpf Act Indic 3 Sg · ζητέωmain verb (the angel's ongoing hostile intention)→ conative imperfect (the angel was trying to kill — but was thwarted by Zipporah's action in v.25)ζητέω: 'seek / try'; the imperfect ἐζήτει is conative — the attempt was underway but not completed; Zipporah's intervention stops it. The same root ζητεῖν τὴν ψυχήν appeared in v.19 (those seeking Moses' life) — now God's own agent appears to do the same.
αὐτόνhimpronoun, accusative direct object of ἐζήτει (Moses as the target)→ participant referenceαὐτόν: indeclinable form rendered 'him' here, used according to its local clause function.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive complementing ἐζήτει ('sought to kill him')→ constative aorist infinitiveἀποκτείνω: 'kill'; same verb as v.23 (God's threat against Pharaoh's firstborn); ironic echo — the God who announced he would kill Pharaoh's firstborn now has his own agent seeking to kill his commissioned deliverer because of an unfulfilled covenant obligation.
25
καὶ λαβοῦσα Σεπφωρα ψῆφον περιέτεμεν τὴν ἀκροβυστίαν τοῦ υἱοῦ αὐτῆς καὶ προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ καὶ εἶπεν· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου.
And Zipporah took a flint stone and circumcised the foreskin of her son and fell at his feet and said: 'The blood of my child's circumcision has stood.'
Zipporah acts with immediate decisiveness — three swift aorists in sequence: she took (λαβοῦσα), circumcised (περιέτεμεν), and fell at his feet (προσέπεσεν). The declaration ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου is the LXX's most significant divergence from the MT in this passage: MT reads חֲתַן דָּמִים אַתָּה לִי ('You are a bridegroom of blood to me'), an archaic idiom addressed to Moses (or to the child) — obscure even to ancient interpreters. The LXX reformulates entirely: ἔστη τὸ αἷμα τῆς περιτομῆς ('the blood of circumcision stood / was averted'), turning the opaque MT declaration into a statement about the efficacy of circumcision-blood in averting the divine threat. This anticipates the Passover logic (Exod 12:22–23): blood on the doorposts deflects the destroyer — here circumcision-blood deflects the angel.
Word-by-word analysis· 26 words
καίandnarrative conjunction (the paratactic transition to Zipporah's action)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
λαβοῦσαhaving takenAor Act Ptc Nom Sg Fem · λαμβάνωadverbial participle (attendant circumstance or antecedent action: 'having taken a flint, she circumcised')→ constative aoristλαμβάνω: 'take'; Zipporah's action is described with swift participle + finite verb — she takes and immediately acts.
ΣεπφωραZipporahindeclinable proper noun (subject of the action)→ participant identificationΣεπφωρα: transliteration of צִפֹּרָה ('bird / sparrow'), Moses' Midianite wife, daughter of Ιοθορ; indeclinable; her decisive action here saves Moses' life.
ψῆφονa flint stoneAccusativeaccusative direct object of λαβοῦσα ('the flint stone she took')→ object specificationψῆφος: 'pebble / flint stone'; renders צֹר ('flint'); the LXX uses ψῆφος where the MT has the specific word for flint — the instrument of circumcision in ancient practice (cf. Josh 5:2–3, where Joshua uses 'flint knives' for the mass circumcision at Gilgal).
περιέτεμενcircumcisedAor Act Indic 3 Sg · περιτέμνωmain verb (Zipporah's decisive act: the circumcision that averts the mortal threat)→ constative aorist (the single decisive act)περιτέμνω: 'circumcise'; renders מוּל; the act fulfils the Abrahamic covenant sign of Gen 17 — the absence of this rite was apparently the reason for the angel's attack in v.24.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἀκροβυστίανforeskinAccusativeaccusative direct object of περιέτεμεν→ object specificationἀκροβυστία: 'foreskin / uncircumcision'; renders עָרְלָה; the term carries heavy theological freight in the NT — ἀκροβυστία becomes a marker of covenant exclusion, and Paul uses it extensively in Rom 2–4 and Gal 5 to argue for the sufficiency of faith.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
υἱοῦsonGenitivegenitive of relationship ('the foreskin of her son')→ relational specificationυἱός: 'son'; it is the son's circumcision that averts the threat; the LXX does not name which son (cf. vv.20, 22–23 where multiple sons are referenced).
αὐτῆςhergenitive pronoun (possessive: 'her son')→ participant referenceαὐτῆς: indeclinable form rendered 'her' here, used according to its local clause function.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
προσέπεσενfellAor Act Indic 3 Sg · προσπίπτωmain verb (Zipporah's prostration at his feet — a gesture of urgent intercession)→ constative aoristπροσπίπτω: 'fall at / fall before'; renders וַתַּגַּע ('she touched / reached'); the LXX transforms the MT's 'she touched his feet' into προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ ('fell at his feet') — a more dramatic gesture of intercession.
πρόςatpreposition + accusative (locative: 'at his feet')→ spatial or relational framingπρός: preposition rendered 'at' here, functioning according to its local construction.
τούςtheAccusativearticle→ noun-phrase markingτούς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
πόδαςfeetAccusativeaccusative object of πρός (the feet she fell at)→ object specificationπούς: 'foot'; πρὸς τοὺς πόδας αὐτοῦ — prostration before him (the angel? Moses?) as an urgent appeal.
αὐτοῦhisgenitive pronoun (possessive with πόδας: whose feet she fell at)→ participant referenceαὐτοῦ: indeclinable form rendered 'his' here, used according to its local clause function.
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: Zipporah's declaration)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Ἔστηhas stoodAor Act Indic 3 Sg · ἵστημιmain verb of the declaration (the efficacy-statement: the circumcision blood 'has stood' / 'is averted')→ resultant / intensive aorist (the blood has stood — the crisis is resolved by what has just happened)ἵστημι: 'stand / stop / be averted'; the LXX's ἔστη τὸ αἷμα τῆς περιτομῆς is a theologically loaded translation that diverges entirely from MT's הֲתַן דָּמִים ('bridegroom of blood'). The LXX reformulates as a statement of ritual efficacy: the circumcision blood 'stands' — it halts, blocks, averts the divine threat. This anticipates the Passover: blood on the doorposts causes the destroyer to 'pass over' (12:23); here circumcision blood causes the angel to depart (v.26). The LXX's transformation renders an archaic Semitic idiom into a theologically transparent statement about covenant blood and divine protection.
τόtheNominativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
αἷμαbloodNominativesubject of ἔστη ('the blood of circumcision has stood')→ participant prominenceαἷμα: 'blood'; renders דָּם; the blood of circumcision here functions as apotropaic — warding off the divine threat, as Passover blood will ward off the destroyer.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
περιτομῆςcircumcisionGenitivegenitive of origin / attribution ('the blood of circumcision')→ relational specificationπεριτομή: 'circumcision'; the sign of the Abrahamic covenant (Gen 17); here its blood is the agent of protection — the covenant sign averts the divine wrath that the covenant violation provoked.
τοῦof myGenitivearticle→ noun-phrase markingτοῦ: lexical item rendered 'of my' here in the immediate context.
παιδίουchildGenitivegenitive of possession ('of my child')→ relational specificationπαιδίον: 'child / young child'; Zipporah calls the circumcised one τοῦ παιδίου μου ('my child') — a term of tender maternal identification at the moment of crisis.
μουmygenitive pronoun (possessive: 'my child')→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
26
καὶ ἀπῆλθεν ἀπ᾿ αὐτοῦ, διότι εἶπεν· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου.
And he departed from him, because she said: 'The blood of my child's circumcision has stood.'
The brief verse closes the enigmatic scene of vv.24–26 with simple narrative economy: the angel departed (ἀπῆλθεν ἀπ᾿ αὐτοῦ) because of Zipporah's declaration. The causal διότι ('because') makes the efficacy of the circumcision blood explicit — the declaration was not merely verbal but covenantally performative. The entire scene (vv.24–26) is one of the most theologically dense and syntactically compressed episodes in the Pentateuch; the LXX's reformulation of the MT focuses the reader on the blood and the covenant rather than on the opaque bridegroom-idiom.
Word-by-word analysis· 14 words
καίandnarrative conjunction (conclusion of the scene)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἀπῆλθενdepartedAor Act Indic 3 Sg · ἀπέρχομαιmain verb (the angel's departure: the threat is resolved)→ constative aoristἀπέρχομαι: 'go away / depart'; the verb ἀπῆλθεν is the simple narrative statement that the crisis is over — the angel's departure confirms that the circumcision-blood has averted the mortal threat.
ἀπ᾿frompreposition + genitive (separation: 'departed from him')→ spatial or relational framingἀπ᾿: preposition rendered 'from' here, functioning according to its local construction.
αὐτοῦhimgenitive pronoun (object of ἀπό: 'from him' = from Moses)→ participant referenceαὐτοῦ: indeclinable form rendered 'him' here, used according to its local clause function.
διότιbecausecausal conjunction (explaining the angel's departure: because of the circumcision declaration)→ discourse linkage or contrastδιότι: 'because / for the reason that'; the causal conjunction makes explicit what is implicit — the declaration and the rite are the grounds for the angel's departure.
εἶπενshe saidAor Act Indic 3 Sg · λέγωmain verb (Zipporah's declaration is repeated as the causal ground for the angel's departure)→ constative aoristλέγω: the repeated verb cites v.25's declaration — the second occurrence of the formula confirms its covenantal efficacy.
Ἔστηhas stoodAor Act Indic 3 Sg · ἵστημιmain verb of the citation (the efficacy-declaration cited as the ground of the angel's departure)→ resultant / intensive aoristἵστημι: 'stand / be averted'; the repetition of ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου is the LXX's explanatory gloss — it provides the causal ground (διότι) for the angel's departure, underscoring the blood's covenant efficacy.
τόtheNominativearticle→ noun-phrase markingτό: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
αἷμαbloodNominativesubject of ἔστη→ participant prominenceαἷμα: 'blood'; the circumcision blood 'stands' — it functions as the apotropaic shield that diverts the divine threat.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
περιτομῆςcircumcisionGenitivegenitive of origin ('the blood that came from circumcision')→ relational specificationπεριτομή: 'circumcision'; the covenant sign of Gen 17; its blood is the instrument of deliverance.
τοῦof myGenitivearticle→ noun-phrase markingτοῦ: lexical item rendered 'of my' here in the immediate context.
παιδίουchildGenitivegenitive of possession ('of my child')→ relational specificationπαιδίον: 'child'; the declaration is cited verbatim from v.25 — the repetition marks it as the decisive covenantal formula.
μουmygenitive pronoun (possessive: 'my child')→ participant referenceμου: indeclinable form rendered 'my' here, used according to its local clause function.
27
Εἶπεν δὲ κύριος πρὸς Ααρων· Πορεύου εἰς συνάντησιν Μωυσῆ εἰς τὴν ἔρημον· καὶ ἐπορεύθη καὶ συνήντησεν αὐτῷ ἐν τῷ ὄρει τοῦ θεοῦ καὶ κατεφίλησεν αὐτόν.
And the LORD said to Aaron: 'Go to meet Moses in the wilderness.' And he went and met him at the mountain of God, and kissed him.
The verse opens the final movement (E, vv.27–31): God himself dispatches Aaron to meet Moses, and Aaron responds with immediate obedience. The meeting point is ἐν τῷ ὄρει τοῦ θεοῦ ('at the mountain of God') — Horeb / Sinai, where Moses received the commission (ch.3), now the site of the fraternal reunion. The kiss (κατεφίλησεν) is the sign of recognition, reunion, and covenantal solidarity between brothers who have been separated; it anticipates the moment in v.31 when the reunited pair will lead the people to belief and worship.
Word-by-word analysis· 25 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: God addresses Aaron)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative conjunction (transitional: new scene, new addressee)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
κύριοςthe LORDNominativesubject of Εἶπεν→ participant prominenceκύριος: lexical item rendered 'the LORD' here in the immediate context.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΑαρωνAaronindeclinable proper noun (object of πρός: the new addressee)→ participant identificationΑαρων: transliteration of אַהֲרֹן (Aaron), Moses' older brother (Exod 7:7); a Levite (v.14); now directly commissioned by God to go to Moses.
ΠορεύουGoPres Mid Imper 2 Sg · πορεύομαιmain verb (imperative: Aaron's commission to go meet Moses in the wilderness)→ progressive present imperative (the journey begins now and continues until the meeting)πορεύομαι: 'go / travel / journey'; the imperative Πορεύου mirrors the earlier Βάδιζε ὑγιαίνων of v.18 — commission-imperatives frame Moses' journey; now Aaron receives his own commission-imperative.
εἰςtopreposition + accusative (direction / purpose: 'to meet')→ spatial or relational framingεἰς: preposition rendered 'to' here, functioning according to its local construction.
συνάντησινmeetingAccusativeaccusative object of εἰς (the meeting as the goal of Aaron's journey)→ object specificationσυνάντησις: 'meeting / encounter'; εἰς συνάντησιν + genitive ('to meet Moses') is a standard LXX idiom for going out to meet someone — used also for meeting a dignitary (1 Sam 30:21; Matt 8:34 εἰς ὑπάντησιν).
ΜωυσῆMosesGenitivegenitive object of εἰς συνάντησιν ('to meet Moses')→ relational specificationΜωυσῆς: genitive Μωυσῆ (or Μωυσέως); declinable Greek proper noun.
εἰςintopreposition + accusative (destination: the wilderness)→ spatial or relational framingεἰς: preposition rendered 'into' here, functioning according to its local construction.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ἔρημονwildernessAccusativeaccusative object of εἰς (the destination: the wilderness where Moses is)→ object specificationἔρημος: 'wilderness / desert / uninhabited place'; renders מִדְבָּר; Moses is at the mountain of God in the wilderness of Midian / Sinai; Aaron must travel from Egypt into the desert to meet him.
καίandnarrative conjunction (Aaron's immediate obedience)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπορεύθηhe wentAor Pass Indic 3 Sg · πορεύομαιmain verb (Aaron's obedient execution of the divine command)→ constative aorist (the journey undertaken and completed)πορεύομαι: 'go / travel'; the passive form ἐπορεύθη is the standard LXX deponent aorist — functionally active in meaning; Aaron's obedience is expressed with the same verb as the command (Πορεύου / ἐπορεύθη), the echo underscoring immediate compliance.
καίandnarrative conjunction (the meeting)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
συνήντησενmetAor Act Indic 3 Sg · συναντάωmain verb (the fraternal reunion: Aaron meets Moses at the mountain of God)→ constative aoristσυναντάω: 'meet / encounter'; the same verb as v.24 (the angel 'met' Moses to kill him) — now used for the joyful fraternal reunion; the lexical echo contrasts the two 'meetings' on the road: one deadly, one redemptive.
αὐτῷhimdative pronoun (the one met = Moses)→ participant referenceαὐτῷ: indeclinable form rendered 'him' here, used according to its local clause function.
ἐνatpreposition + dative (locative: 'at the mountain of God')→ spatial or relational framingἐν: preposition rendered 'at' here, functioning according to its local construction.
τῷtheDativearticle→ noun-phrase markingτῷ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ὄρειmountainDativedative of location ('at the mountain of God')→ sphere or referenceὄρος: 'mountain'; ἐν τῷ ὄρει τοῦ θεοῦ = 'at the mountain of God' = Horeb / Sinai (Exod 3:1), where Moses received the divine commission; the mountain is the locus of divine encounter throughout Exodus.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: lexical item rendered 'of' here in the immediate context.
θεοῦGodGenitivegenitive of relationship ('mountain of God': the place where God has revealed himself)→ relational specificationθεός: 'God'; τὸ ὄρος τοῦ θεοῦ = Horeb, the site of the burning bush (3:1) and later the site of the covenant revelation (ch.19); the reunion takes place where the whole story began.
καίandnarrative conjunction (the kiss of greeting and covenant solidarity)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
κατεφίλησενkissedAor Act Indic 3 Sg · καταφιλέωmain verb (Aaron kisses Moses: the sign of fraternal recognition and reunion)→ constative aoristκαταφιλέω: 'kiss warmly / embrace'; the compound κατα- intensifies the simple φιλέω — a warm, affectionate kiss of recognition and reunion; cf. Gen 45:15 (Joseph kissing his brothers) and Luke 15:20 (the father kissing the returning prodigal); Aaron's kiss seals the partnership announced in vv.14–17.
αὐτόνhimpronoun, accusative direct object of κατεφίλησεν (Moses as the recipient of the kiss)→ participant referenceαὐτόν: indeclinable form rendered 'him' here, used according to its local clause function.
28
καὶ ἀνήγγειλεν Μωυσῆς τῷ Ααρων πάντας τοὺς λόγους κυρίου, οὓς ἀπέστειλεν, καὶ πάντα τὰ σημεῖα, ἃ ἐνετείλατο αὐτῷ.
And Moses reported to Aaron all the words of the LORD that he had sent him, and all the signs that he had commanded him.
Moses performs the verbal transmission that God commissioned in vv.15–16: all the words (πάντας τοὺς λόγους) and all the signs (πάντα τὰ σημεῖα) are passed on. The double πάντας / πάντα ('all the words … all the signs') underscores complete transmission — nothing is withheld. The two relative clauses (οὓς ἀπέστειλεν / ἃ ἐνετείλατο) mark the divine origin: the words were 'sent' by God, the signs were 'commanded' by God — Moses is the faithful mediator.
Word-by-word analysis· 18 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἀνήγγειλενreportedAor Act Indic 3 Sg · ἀναγγέλλωmain verb (Moses' complete disclosure to Aaron: the verbal briefing)→ constative aoristἀναγγέλλω: 'report / announce / declare'; renders הִגִּיד ('tell / declare'); a verb of complete verbal communication — Moses delivers all that God has entrusted to him.
ΜωυσῆςMosesNominativesubject of ἀνήγγειλεν (Moses as the faithful transmitter)→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
τῷtoDativearticle→ noun-phrase markingτῷ: lexical item rendered 'to' here in the immediate context.
ΑαρωνAaronindeclinable proper noun (dative indirect object: the recipient of Moses' report)→ participant identificationΑαρων: Aaron receives the full briefing, equipping him to be Moses' mouth to the people (vv.15–16).
πάνταςallAccusativeuniversal quantifier modifying λόγους ('all the words')→ object specificationπάντας: lexical item rendered 'all' here in the immediate context.
τούςtheAccusativearticle→ noun-phrase markingτούς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λόγουςwordsAccusativeaccusative direct object of ἀνήγγειλεν (first object: the divine words)→ object specificationλόγος: 'word / message'; τοὺς λόγους κυρίου = the words of the commission (the divine address in chs.3–4); Moses transmits them faithfully as the θεράπων ('servant') of Heb 3:5.
κυρίουof the LORDGenitivegenitive of source ('words of the LORD': their divine origin)→ relational specificationκύριος: the words are κυρίου — divinely sourced; Moses does not speak his own message but transmits what he has received.
οὕςwhichAccusativerelative pronoun (accusative: object of ἀπέστειλεν — 'which he had sent him')→ participant referenceοὕς: lexical item rendered 'which' here in the immediate context.
ἀπέστειλενhe had sentAor Act Indic 3 Sg · ἀποστέλλωverb of relative clause (the sending: God commissioned/sent Moses with the words)→ constative aoristἀποστέλλω: 'send / commission'; renders שָׁלַח in its commissioning sense — God 'sent' Moses with these words as his authorized agent.
καίandcoordinating conjunction (second object: the signs)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
πάνταallAccusativeuniversal quantifier modifying σημεῖα ('all the signs')→ object specificationπάντα: lexical item rendered 'all' here in the immediate context.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
σημεῖαsignsAccusativeaccusative direct object of ἀνήγγειλεν (second object: the sign-credentials from vv.2–9)→ object specificationσημεῖον: 'sign / authentication-miracle'; the three signs of vv.2–9 (rod/serpent, leprous hand, water-to-blood) are now transmitted to Aaron as part of their joint credential-set.
ἅwhichAccusativerelative pronoun (accusative: object of ἐνετείλατο — 'which he had commanded him')→ participant referenceἅ: lexical item rendered 'which' here in the immediate context.
ἐνετείλατοhe had commandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of relative clause (the command: God ordered Moses to perform these signs)→ constative aoristἐντέλλομαι: 'command / charge / give orders'; renders צָוָה; the signs were 'commanded' — Moses carries them as a divine mandate, not a personal initiative.
αὐτῷhimdative pronoun (dative of indirect object: 'commanded him' = Moses)→ participant referenceαὐτῷ: indeclinable form rendered 'him' here, used according to its local clause function.
29
καὶ ἐπορεύθη Μωυσῆς καὶ Ααρων καὶ συνήγαγον τὴν γερουσίαν τῶν υἱῶν Ισραηλ.
And Moses and Aaron went and assembled the council of elders of the sons of Israel.
The verse narrates the joint execution of the commission: the two brothers go together and assemble the γερουσία ('council of elders / senate'), the representative leadership of Israel. The γερουσία τῶν υἱῶν Ισραηλ renders זִקְנֵי בְנֵי יִשְׂרָאֵל ('the elders of the sons of Israel'), the governing council of Israel in Egypt. This fulfills the divine instruction of 3:16 ('go, gather the elders of Israel') — the narrative is converging on the resolution of its opening question: will Israel believe?
Word-by-word analysis· 12 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (joint action: Moses and Aaron go together — singular verb with compound subject)→ constative aoristπορεύομαι: 'go / travel'; the singular ἐπορεύθη with two subjects (Μωυσῆς καὶ Ααρων) reflects the compound-subject + singular Hebrew finite verb pattern common in the LXX.
ΜωυσῆςMosesNominativesubject (compound: Moses and Aaron together)→ participant prominenceΜωυσῆς: proper name rendered 'Moses' in this chapter's immediate context.
καίandcoordinating conjunction (linking the two brothers as joint agents)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ΑαρωνAaronindeclinable proper noun (second subject: Aaron joins Moses in the mission)→ participant identificationΑαρων: the two brothers now act together — the partnership announced in vv.14–17 is operational.
καίandnarrative conjunction (the result: they assembled the elders)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
συνήγαγονassembledAor Act Indic 3 Pl · συνάγωmain verb (the assembly: Moses and Aaron gather the elders of Israel)→ constative aoristσυνάγω: 'gather / assemble / convene'; renders אָסַף / קָהַל; fulfils the divine instruction of 3:16 (συνάγαγε τὴν γερουσίαν, 'gather the elders').
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
γερουσίανcouncil of eldersAccusativeaccusative direct object of συνήγαγον→ object specificationγερουσία: 'council of elders / senate'; from γέρων ('old man'); renders זְקֵנִים ('elders'); the γερουσία is the representative leadership of Israel in Egypt — the body before whom the credentials are presented.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: pronominal or article form rendered 'of the' here, functioning according to its local inflection and syntax.
υἱῶνsonsGenitivegenitive of relationship ('elders of the sons of Israel')→ relational specificationυἱός: 'son'; τῶν υἱῶν Ισραηλ = 'the sons of Israel' = the Israelites as the covenant people descended from Jacob/Israel.
ΙσραηλIsraelindeclinable proper noun (genitive: 'of Israel')→ participant identificationΙσραηλ: the covenant people; the same word used in v.22 (Ισραηλ υἱὸς πρωτότοκός μου) — the assembly being convened is the nation declared firstborn.
30
καὶ ἐλάλησεν Ααρων πάντα τὰ ῥήματα ταῦτα, ἃ ἐλάλησεν ὁ θεὸς πρὸς Μωυσῆν, καὶ ἐποίησεν τὰ σημεῖα ἐναντίον τοῦ λαοῦ.
And Aaron spoke all these words that God had spoken to Moses, and performed the signs before the people.
Aaron fulfils the role assigned in v.16 — he is Moses' mouth. He speaks all the words (πάντα τὰ ῥήματα ταῦτα) that God spoke to Moses, and performs the signs (τὰ σημεῖα) before the people. The double object (words + signs) corresponds precisely to the double endowment of vv.15–17. The relative clause ἃ ἐλάλησεν ὁ θεὸς πρὸς Μωυσῆν traces the chain of communication: God → Moses → Aaron → people; none of the words or signs is Aaron's own.
Word-by-word analysis· 20 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Aaron performs his commission: speaks all the words)→ constative aoristλαλέω: 'speak'; the verb assigned to Aaron in v.14 (λαλῶν λαλήσει, 'he will indeed speak'); Aaron now does what God promised.
ΑαρωνAaronindeclinable proper noun (subject: Aaron speaks as Moses' authorized mouth)→ participant identificationΑαρων: fulfilling vv.15–16.
πάνταallAccusativeuniversal quantifier modifying ῥήματα ('all these words')→ object specificationπάντα: lexical item rendered 'all' here in the immediate context.
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
ῥήματαwordsAccusativeaccusative direct object of ἐλάλησεν (first object: 'all these words')→ object specificationῥῆμα: 'word / saying / utterance'; renders דָּבָר; divine words transmitted through the chain God → Moses → Aaron → people.
ταῦταtheseAccusativedemonstrative adjective (attributive: 'these words' = the specific words received from Moses)→ object specificationταῦτα: lexical item rendered 'these' here in the immediate context.
ἅwhichAccusativerelative pronoun (accusative, object of ἐλάλησεν in the relative clause)→ participant referenceἅ: lexical item rendered 'which' here in the immediate context.
ἐλάλησενhad spokenAor Act Indic 3 Sg · λαλέωverb of relative clause (God's prior speaking to Moses: the divine origin of the words)→ constative aoristλαλέω: ἃ ἐλάλησεν ὁ θεὸς πρὸς Μωυσῆν — the words Aaron speaks are precisely the words God spoke to Moses; the relative clause anchors the chain of transmission.
ὁtheNominativearticle→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόςGodNominativesubject of ἐλάλησεν in relative clause (God as the ultimate speaker)→ participant prominenceθεός: 'God'; note that the relative clause uses θεός rather than κύριος here.
πρόςtopreposition + accusative (direction of God's speech: to Moses)→ spatial or relational framingπρός: preposition rendered 'to' here, functioning according to its local construction.
ΜωυσῆνMosesAccusativeaccusative object of πρός (Moses as recipient of the divine word)→ object specificationΜωυσῆν: proper name rendered 'Moses' in this chapter's immediate context.
καίandcoordinating conjunction (the second credential: the signs)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐποίησενperformedAor Act Indic 3 Sg · ποιέωmain verb (Aaron performs the sign-credentials before the people)→ constative aoristποιέω: 'do / perform'; same verb as vv.17, 21 (ποιήσεις τὰ σημεῖα); the signs now performed before Israel (ἐναντίον τοῦ λαοῦ) parallel what Moses is to perform before Pharaoh (ἐναντίον Φαραω, v.21).
τάtheAccusativearticle→ noun-phrase markingτά: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
σημεῖαsignsAccusativeaccusative direct object of ἐποίησεν (the three signs of vv.2–9 performed before the assembly)→ object specificationσημεῖον: 'sign / authentication-miracle'; the same three credentials (rod/serpent, hand, water-to-blood) given to Moses in vv.2–9 now displayed before the Israelite assembly.
ἐναντίονbeforepreposition + genitive (locative: 'before the people' — in their full sight)→ spatial or relational framingἐναντίον: same preposition as v.21 (ἐναντίον Φαραω) — the signs are presented before Israel as Moses was to present them before Pharaoh.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαοῦpeopleGenitivegenitive object of ἐναντίον ('before the people')→ relational specificationλαός: ὁ λαός = Israel; their response in v.31 (ἐπίστευσεν ὁ λαός) will answer Moses' opening doubt (μὴ πιστεύσωσίν μοι, v.1).
31
καὶ ἐπίστευσεν ὁ λαός· καὶ ἐχάρη ὅτι ἐπεσκέψατο ὁ θεὸς τοὺς υἱοὺς Ισραηλ καὶ ὅτι εἶδεν αὐτῶν τὴν θλῖψιν· κύψας δὲ ὁ λαὸς προσεκύνησεν.
And the people believed; and they rejoiced that God had visited the sons of Israel and that he had seen their affliction; and the people bowed down and worshiped.
The chapter ends with three movements: (1) ἐπίστευσεν ὁ λαός ('the people believed') — directly answering v.1's fear (μὴ πιστεύσωσίν μοι, 'if they do not believe me'); the inclusio of faith is closed; (2) ἐχάρη ('they rejoiced') — joy grounded in God's visitation (ἐπεσκέψατο) and seeing (εἶδεν) their affliction; (3) κύψας δὲ ὁ λαὸς προσεκύνησεν ('the people bowed down and worshiped') — the first act of worship in the Exodus narrative, a proleptic fulfillment of λατρεύσῃ ('they may serve me', v.23). The verb ἐπισκέπτομαι ('visit') is the chapter's most theologically resonant term: God's 'visitation' (פָּקַד) is his covenantal intervention on behalf of his people — used at Gen 50:24–25 (Joseph's dying promise), Exod 3:16 (God 'has visited' Israel), Luke 1:68 (Benedictus: ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ), and Luke 7:16 (ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ after the Nain resurrection).
Word-by-word analysis· 24 words
καίandnarrative conjunction (the climactic response of the people)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb (the climactic act of faith: the people believe — closing the inclusio with v.1)→ constative aorist (the single event of communal belief)πιστεύω: 'believe / trust / have faith'; renders הֶאֱמִין (hiphil of אָמַן); ἐπίστευσεν ὁ λαός directly answers v.1's fear (μὴ πιστεύσωσίν μοι) — the chapter's central question is resolved: the people do believe. The inclusio of faith: πιστεύσωσίν (v.1) → ἐπίστευσεν (v.31). This begins the great faith-vocabulary of Exodus: 14:31 ('Israel … believed in the LORD and in Moses his servant'), which Hebrews 11 will mine as the hall of faith.
ὁtheNominativearticle→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαόςpeopleNominativesubject of ἐπίστευσεν (Israel as the corporate believing community)→ participant prominenceλαός: ὁ λαός = Israel; the article emphasizes the totality — the whole people believed.
καίandnarrative conjunction (the second response: rejoicing)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ἐχάρηthey rejoicedAor Pass Indic 3 Sg · χαίρωmain verb (the second response: joy that God has visited)→ constative aoristχαίρω: 'rejoice / be glad'; renders שָׂמַח; the joy is covenantally grounded — they rejoice because God has noticed and acted (ἐπεσκέψατο / εἶδεν).
ὅτιthatconjunction (introducing the content of the rejoicing: 'that God had visited')→ discourse linkage or contrastὅτι: connective or particle rendered 'that' here, shaping the clause or discourse flow in context.
ἐπεσκέψατοhad visitedAor Mid Indic 3 Sg · ἐπισκέπτομαιmain verb of the ὅτι clause (divine visitation as the ground of Israel's joy)→ constative aorist (the decisive act of divine visitation)ἐπισκέπτομαι: 'visit / muster / take note of / intervene for'; renders פָּקַד (qal perfect); one of the most theologically significant verbs in the LXX. God's 'visitation' (פְּקֻדָּה) is his decisive covenantal intervention — used at Gen 50:24 (Joseph's promise), Exod 3:16 (God 'has visited' Israel), Luke 1:68 (Benedictus: ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ), and Luke 7:16 (ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ after the Nain resurrection).
ὁtheNominativearticle→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θεόςGodNominativesubject of ἐπεσκέψατο (God as the one who visited)→ participant prominenceθεός: 'God'; as in v.30, θεός is used instead of κύριος in the ὅτι clause.
τούςtheAccusativearticle→ noun-phrase markingτούς: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
υἱούςsonsAccusativeaccusative direct object of ἐπεσκέψατο ('visited the sons of Israel')→ object specificationυἱός: 'son'; τοὺς υἱοὺς Ισραηλ = Israel; the object of God's visitation is the whole covenant people.
ΙσραηλIsraelindeclinable proper noun (genitive: 'sons of Israel')→ participant identificationΙσραηλ: the same word used in v.22 (Ισραηλ υἱὸς πρωτότοκός μου) — the firstborn son is now the object of God's saving visitation.
καίandcoordinating conjunction (second ground of rejoicing)→ discourse linkage or contrastκαί: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ὅτιthatconjunction (introducing the second ground of rejoicing: 'that he had seen their affliction')→ discourse linkage or contrastὅτι: connective or particle rendered 'that' here, shaping the clause or discourse flow in context.
εἶδενhe had seenAor Act Indic 3 Sg · ὁράωverb of second ὅτι clause (God's seeing as the second ground of joy)→ constative aoristὁράω: 'see'; renders רָאָה; God's seeing (εἶδεν) echoes 3:7 (εἶδον τὴν κάκωσιν τοῦ λαοῦ μου, 'I have seen the affliction of my people') — the divine seeing that set the whole mission in motion is now acknowledged by the people as the ground of their hope.
αὐτῶνtheirgenitive pronoun (possessive with θλῖψιν: 'their affliction')→ participant referenceαὐτῶν: indeclinable form rendered 'their' here, used according to its local clause function.
τήνtheAccusativearticle→ noun-phrase markingτήν: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
θλῖψινafflictionAccusativeaccusative direct object of εἶδεν ('God saw their affliction')→ object specificationθλῖψις: 'affliction / tribulation / distress'; renders עֳנִי / עִנְיִי ('affliction / misery'); the word for Israel's suffering in Egypt first seen in 3:7; God has now 'seen' it and acted — the narrative problem of 2:23–25 (Israel's groaning, God's hearing) is answered.
κύψαςhaving bowed downAor Act Ptc Nom Sg Masc · κύπτωadverbial participle (attendant circumstance: 'bowing down, the people worshiped')→ constative aoristκύπτω: 'bow / bend down'; renders וַיִּקְדוּ (qal of קָדַד, 'bow the head / bow down'); the participle describes the physical posture of prostration that accompanies προσκύνησις.
δέandnarrative conjunction (transitional: the third and climactic response)→ discourse linkage or contrastδέ: connective or particle rendered 'and' here, shaping the clause or discourse flow in context.
ὁtheNominativearticle→ noun-phrase markingὁ: pronominal or article form rendered 'the' here, functioning according to its local inflection and syntax.
λαόςpeopleNominativesubject of προσεκύνησεν (Israel as the worshiping community)→ participant prominenceλαός: ὁ λαός = Israel; the final occurrence returns to the subject of the opening question (v.1: μὴ πιστεύσωσίν μοι) — they who were feared not to believe have now believed and worshiped.
προσεκύνησενworshipedAor Act Indic 3 Sg · προσκυνέωmain verb (the climactic and final act: the people worship — closing the chapter)→ constative aorist (the single communal act of worship that closes the chapter)προσκυνέω: 'bow down / worship / do obeisance'; renders וַיִּשְׁתַּחֲוּ (hishtaphel of שָׁחָה, 'bow down / worship'); the verb that closes the chapter and the inclusio. Moses' opening fear was that Israel would not believe (μὴ πιστεύσωσίν, v.1); the chapter answers: they believed (ἐπίστευσεν, v.31) and they worshiped (προσεκύνησεν). The progression — signs given (vv.1–17), departure and oracles (vv.18–23), crisis resolved (vv.24–26), reunion (vv.27–28), assembly (v.29), presentation (v.30), faith and worship (v.31) — culminates in this single verb. The worship anticipates the service (λατρεία) that Israel's liberation was always for (v.23: ἵνα μοι λατρεύσῃ).