Greek Text · Translation · Interlinear · Discourse Structure

The Book of Exodus, Chapter 5ΕΞΟΔΟΣ Ε′

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

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

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

Theme

The confrontation between Moses and Aaron and the Egyptian court opens here, and the vocabulary of forced labour and bureaucratic coercion is among the most technically dense in the entire Exodus narrative.

Translation & textual notes

The Greek text of Exodus 5 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter opens the confrontation between Moses and Aaron and the Egyptian court, and its vocabulary of forced labour and bureaucratic coercion is among the most technically dense in the entire Exodus narrative. The demand Ἐξαπόστειλον τὸν λαόν μου (5:1) is the first occurrence of the liberation refrain that will echo through the plague-cycle; ἐξαποστέλλω is a compound of heightened urgency ('send away completely / release'), rendering Hebrew שַׁלַּח. The Pharaoh's response (5:2) is framed by a double rhetorical question — 'Who is the LORD that I should obey his voice? … I do not know the LORD (οὐκ οἶδα τὸν κύριον)' — announcing the knowledge-deficit that the plague-sequence is designed to remedy (cf. ἵνα γνῷτε in the plague-formulas of chapters 7–11). The verb οἶδα is the same root used at 1:8 of the king who 'did not know Joseph': ignorance in Exodus is never merely cognitive but relational-covenantal. The brick-making vocabulary is precise and technical: πλινθεία (5:7, 8, 14, 'brick-making / brick-quota'), ἄχυρον (5:7, 10, 11, 12, 16, 'straw / chaff'), σύνταξις (5:8, 13, 14, 19, 'prescribed daily quota / ration'), and the pair ἐργοδιῶκται / γραμματεῖς (5:6, 10, 13, 14, 15, 19 / 5:6, 14, 15, 19) — 'taskmasters' and 'scribes / foremen' — translate a Hebraism-laden bureaucratic system; the LXX's choice of γραμματεύς (a respectable Greek civic term for a secretary or town-clerk) for the Israelite overseers carries an ironic dignity against the savagery of their treatment. The beating of the Israelite scribes by Egyptian taskmasters (5:14) is rendered with ἐμαστίγωσαν ('they flogged'), the same root used of judicial punishment. At 5:21 the scribes' accusation against Moses and Aaron uses the verb ἐβδελύξατε ('you have made our smell abhorrent / you have caused us to stink before Pharaoh'), the same root as ἐβδελύσσοντο at 1:12, forming a verbal bracket around the oppression material. The chapter closes with Moses' bitter prayer (5:22–23) introduced by the rare deliberative ἵνα τί ('why? / to what end?') and culminating in the charge that God has 'not delivered' (οὐκ ἐρρύσω) his people — the verb ῥύομαι ('rescue / deliver'), a word of covenantal salvation, here thrown back at God in lamentation. The entire chapter functions as a literary nadir before the divine self-disclosure of chapter 6 and the escalating plagues.

1

Καὶ μετὰ ταῦτα εἰσῆλθεν Μωυσῆς καὶ Ααρων πρὸς Φαραω καὶ εἶπαν αὐτῷ Τάδε λέγει κύριος ὁ θεὸς Ισραηλ Ἐξαπόστειλον τὸν λαόν μου ἵνα ἑορτάσωσίν μοι ἐν τῇ ἐρήμῳ.

And after these things Moses and Aaron went in to Pharaoh and said to him, 'Thus says the LORD the God of Israel: Send away my people, that they may hold a feast to me in the wilderness.'

Sequential narrative / scene-transitionΚαὶ μετὰ ταῦτα
Καὶ μετὰ ταῦτα is the standard LXX temporal connector linking back to the theophany and commissioning of chapters 3–4. The divine speech embedded in the verse follows the messenger formula Τάδε λέγει ('Thus says'), the LXX rendering of Hebrew כֹּה אָמַר, marking prophetic-ambassadorial utterance. Ἐξαπόστειλον is a strong compound imperative that will recur as the liberation refrain throughout the plague-cycle.
Word-by-word analysis· 28 words
Καὶandnarrative conjunction (Hebraizing parataxis)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition (temporal).
ταῦταthese thingsAccusativedemonstrative pronoun (object of μετὰ; anaphoric to chapters 3–4)→ participant referenceταῦτα: meaning 'these things'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (object of μετὰ; anaphoric to chapters 3–4).
εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιmain verb of the narrative clause→ constative aorist (single completed entry)εἰσέρχομαι: 'enter / go in'; here the compound prefix εἰς- marks movement into Pharaoh's presence, an audience in the royal court.
ΜωυσῆςMosesNominativesubject (compound, with Ααρων)→ participant prominenceΜωυσῆς: Greek declinable form of the Hebrew name מֹשֶׁה; gen. Μωυσέως, dat. Μωυσεῖ; the LXX fluctuates between this form and Μωσῆς.
καὶandcoordinating conjunction (joining compound subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronNominativesubject (indeclinable proper noun)→ participant identificationΑαρων: indeclinable transliteration of Hebrew אַהֲרֹן; functions nominatively by context.
πρὸςtopreposition (direction / addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction / addressee).
ΦαραωPharaohAccusativeobject of πρὸς (indeclinable proper noun)→ participant identificationΦαραω: indeclinable Greek transliteration of Hebrew פַּרְעֹה; throughout Exodus the LXX treats it as a proper name without the definite article, unlike later Greek usage.
καὶandnarrative conjunction (introducing the speech act)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb of the speech-introduction clause→ constative aorist (single speech act)λέγω: 'say / speak'; εἶπαν is the sigmatic aorist 3 pl., the standard narrative verb of introduction for direct speech in the LXX.
αὐτῷto himDativeindirect object (dative of address)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of address).
Τάδεthus / these thingsAccusativedemonstrative (cataphoric: introducing the content of the divine speech — messenger formula)→ participial qualificationὅδε: 'this (present/emphatic)'; Τάδε λέγει is the messenger formula rendering Hebrew כֹּה אָמַר, standardly used to introduce oracular speech attributed to a deity or king. The phrase is a Hebraism; pure Greek would prefer οὕτω λέγει.
λέγειsaysPres Act Indic 3 Sg · λέγωverb of the messenger formula (historic present)→ historic present (vivid / performative: 'says' = divine speech-act formulated as present reality)λέγω: in the messenger formula Τάδε λέγει the present tense is quasi-performative, presenting the deity's word as immediately authoritative rather than past.
κύριοςthe LORDNominativesubject of λέγει (divine name)→ participant prominenceκύριος: the standard LXX rendering of the divine name יהוה (YHWH), the Tetragrammaton; in manuscripts this word represents what in the Hebrew is the personal name of the God of Israel. The translation convention is ancient, pre-Christian, and followed consistently across the LXX.
ὁtheNominativearticle (attributive, with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeappositive / title in apposition to κύριος→ participant prominenceθεός: 'God / deity'; in the compound title κύριος ὁ θεὸς Ισραηλ the article before θεός marks it as definite and in apposition — 'the LORD, the God of Israel.'
Ισραηλof IsraelGenitivegenitive of relation (indeclinable proper noun used as possessive genitive)→ participant identificationΙσραηλ: indeclinable transliteration of Hebrew יִשְׂרָאֵל; grammatical case determined by context.
ἘξαπόστειλονSend awayAor Act Impv 2 Sg · ἐξαποστέλλωmain verb of the divine demand (aorist imperative)→ ingressive/urgative aorist imperative ('send away now, completely') — the liberation refrainἐξαποστέλλω: 'send out / send away / release'; the compound ἐξ- intensifies the simplex ἀποστέλλω; rendering Hebrew שַׁלַּח (Piel: 'send away / let go'), this becomes the verbal signature of the liberation demand that recurs in every plague-episode. The LXX's compound marks the completeness and decisiveness of the release demanded.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of Ἐξαπόστειλον→ object specificationλαός: 'people / nation / ethnic community'; in the LXX λαός is the standard rendering of Hebrew עַם and is the term for Israel as the covenant community of God. The phrase τὸν λαόν μου ('my people') is both a possessive claim and a covenantal declaration.
μουmyGenitivegenitive of possession (divine possessive — 'my people')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (divine possessive — 'my people').
ἵναthat / in order thatsubordinating conjunction (final / purpose)→ discourse linkage or contrastἵνα: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἑορτάσωσίνthey may hold a feastAor Act Subj 3 Pl · ἑορτάζωverb of the purpose clause (with ἵνα)→ aorist subjunctive (purpose; single festal event envisaged)ἑορτάζω: 'celebrate a festival / hold a feast'; rendering Hebrew חָגַג, a term specifically for pilgrimage-feasting or festal observance (cf. Lev 23). The claim that Israel merely wants a religious feast in the wilderness is the initial stated purpose; in the broader narrative it is the pretext Moses deploys before the full demand for release.
μοιto meDativedative of advantage / indirect object (divine beneficiary of the feast)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage / indirect object (divine beneficiary of the feast).
ἐνinpreposition (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition (locative).
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwildernessDativeobject of ἐν (locative dative)→ sphere or referenceἔρημος: 'desert / wilderness / uninhabited region'; rendering Hebrew מִדְבָּר. The wilderness is both the literal destination and the theological space of encounter where God will meet and covenant with Israel.
2

Καὶ εἶπεν Φαραω Τίς ἐστιν οὗ ἀκούσομαι τῆς φωνῆς αὐτοῦ ὥστε ἐξαποστεῖλαι τοὺς υἱοὺς Ισραηλ; οὐκ οἶδα τὸν κύριον καὶ τὸν Ισραηλ οὐκ ἐξαποστελῶ.

And Pharaoh said, 'Who is he whose voice I should obey to send away the sons of Israel? I do not know the LORD, and I will not send away Israel.'

Response / counter-declarationΚαὶ εἶπεν
Pharaoh's speech is the theological pivot of the chapter: the double οὐκ — 'I do not know' / 'I will not send away' — frames ignorance and refusal as a single unified posture. οὐκ οἶδα τὸν κύριον echoes the root of 1:8 (ὃς οὐκ ᾔδει τὸν Ιωσηφ), establishing 'not knowing' as the characteristic Pharaonic failure that the plagues will systematically dismantle. The rhetorical question Τίς ἐστιν …; expresses contempt rather than genuine inquiry.
Word-by-word analysis· 24 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΦαραωPharaohNominativesubject (indeclinable proper noun)→ participant identificationΦαραω: indeclinable; see note at 5:1.
ΤίςWhoNominativeinterrogative pronoun (subject of the relative clause; rhetorical question)→ participant referenceτίς: interrogative 'who'; the question is contemptuous — Pharaoh refuses to recognize the divine authority asserted by the messenger formula Τάδε λέγει κύριος.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative presentεἰμί: copula.
οὗwhoseGenitivegenitive relative pronoun (head of relative clause modifying τίς)→ relational specificationοὗ: meaning 'whose'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (head of relative clause modifying τίς).
ἀκούσομαιI will obeyFut Mid Indic 1 Sg · ἀκούωmain verb of the relative clause (deliberative-future idiom: 'should / would obey')→ deliberative future (potential: 'whom should I obey?')ἀκούω + genitive: the construction ἀκούω τῆς φωνῆς ('hear / obey the voice of') is a Hebrew calque of שָׁמַע בְּקוֹל, which means 'obey' rather than merely 'hear'; the genitive object φωνῆς is characteristic of this Hebraism.
τῆςtheGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of ἀκούσομαι (Hebraism: 'obey the voice of')→ relational specificationφωνή: 'voice / sound'; τῆς φωνῆς αὐτοῦ is a Hebraizing genitive object of ἀκούω rendering Hebrew לְקֹל + suffix, standardly meaning 'obey' rather than merely auditory hearing.
αὐτοῦhisGenitivepossessive genitive (referring back to οὗ — the voice of 'the one whose')→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (referring back to οὗ — the voice of 'the one whose').
ὥστεso as tosubordinating conjunction (result / purpose with infinitive)→ discourse linkage or contrastὥστε: meaning 'so as to'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαποστεῖλαιto send awayAor Act Inf · ἐξαποστέλλωinfinitive of result / purpose (with ὥστε)→ aorist infinitive (single decisive release envisaged)ἐξαποστέλλω: see 5:1. Pharaoh's use of the same verb echoes the divine demand mockingly, underscoring that he has heard but refuses.
τοὺςtheAccusativearticle (with υἱοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of ἐξαποστεῖλαι→ object specificationυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('sons of Israel') is the standard LXX expression for the Israelite people as a corporate ethnic-covenantal identity, rendering Hebrew בְּנֵי יִשְׂרָאֵל.
Ισραηλof IsraelGenitivegenitive of relation (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive of relation (indeclinable proper noun).
οὐκnotnegation (with οἶδα)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
οἶδαI knowPerf Act Indic 1 Sg (with pres. force) · οἶδαmain verb of the declarative sentence (defiant claim of ignorance)→ perfect with present force (state: 'I am in a state of not-knowing')οἶδα: 'know' (perfect of ὁράω used with present force); rendering Hebrew יָדַע. οὐκ οἶδα τὸν κύριον is the theological crux of the chapter and the knowledge-deficit that the entire plague-narrative is designed to remedy (cf. the plague-formula ἐν τούτῳ γνώσῃ ὅτι ἐγώ εἰμι κύριος, 7:17 etc.). The same root appeared at 1:8 of the king who 'did not know Joseph' — Pharaonic ignorance in Exodus is not merely cognitive but a refusal of covenantal acknowledgment.
τὸνtheAccusativearticle (with κύριον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριονLORDAccusativedirect object of οἶδα→ object specificationκύριος: the Tetragrammaton; see 5:1. Pharaoh's denial οὐκ οἶδα τὸν κύριον is a direct rejection of the divine name presented in the messenger formula — he refuses to recognize Israel's God as a sovereign whose commands must be obeyed.
καὶandcoordinating conjunction (joining the two refusals)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with Ισραηλ; fronted for emphasis)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraelAccusativedirect object of ἐξαποστελῶ (fronted / emphatic)→ participant identificationΙσραηλ: indeclinable; here used without υἱοὺς, as a collective name for the people. The fronted accusative underscores Pharaoh's emphatic refusal.
οὐκnotnegation (with ἐξαποστελῶ)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐξαποστελῶI will send awayFut Act Indic 1 Sg · ἐξαποστέλλωmain verb (categorical future refusal)→ predictive future (definitive refusal)ἐξαποστέλλω: see 5:1; Pharaoh repeats the liberation-refrain verb in his refusal, creating a direct verbal clash with the divine command of v.1.
3

Καὶ λέγουσιν αὐτῷ Ὁ θεὸς τῶν Εβραίων προσκέκληται ἡμᾶς· πορευσόμεθα οὖν ὁδὸν τριῶν ἡμερῶν εἰς τὴν ἔρημον ὅπως θύσωμεν κυρίῳ τῷ θεῷ ἡμῶν, μήποτε συναντήσῃ ἡμῖν θάνατος ἢ σφαγή.

And they say to him, 'The God of the Hebrews has called us; we will go therefore a three-days' journey into the wilderness to sacrifice to the LORD our God, lest death or the sword meet us.'

Elaboration / second appealΚαὶ λέγουσιν
The present tense λέγουσιν (historic present) gives immediacy to Moses and Aaron's second appeal. They soften the demand slightly: instead of 'send away my people' they request a religious journey (ὁδὸν τριῶν ἡμερῶν, a Hebrew cognate-accusative construction rendering Hebrew דֶּרֶךְ שְׁלֹשֶׁת יָמִים) and add a conditional threat — 'lest death or the sword meet us' (μήποτε + subjunctive). The threat clause is a Hebraism (פֶּן יִפְגָּעֵנוּ) expressing fear of divine punishment for failure to observe the feast.
Word-by-word analysis· 29 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present, vivid narrative)→ historic present (vivid / immediacy)λέγω: in the historic present the LXX follows Hebrew narrative practice of mixing aorist and present tense for vividness; here the present gives immediacy to the direct speech.
αὐτῷto himDativeindirect object (dative of address — Pharaoh)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of address — Pharaoh).
ὉTheNominativearticle (with θεός)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of προσκέκληται→ participant prominenceθεός: 'God'; the title ὁ θεὸς τῶν Εβραίων ('the God of the Hebrews') is the form Moses and Aaron use when addressing Pharaoh — a third-person identification rather than the first-person divine speech of v.1. This title also appears at 3:18 and 7:16.
τῶνof theGenitivearticle (with Εβραίων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕβραίωνHebrewsGenitivegenitive of relation (possessive — 'God of the Hebrews')→ relational specificationΕβραῖος: 'Hebrew'; the ethnic designation used specifically in contexts where Israelites are speaking to or about non-Israelites. The LXX consistently uses this term in the Egyptian-court dialogues of Exodus.
προσκέκληταιhas called / summonedPerf Mid/Pass Indic 3 Sg · προσκαλέομαιmain verb (perfect: completed call with present effect — 'has summoned us and we stand summoned')→ intensive perfect (state resulting from completed action: 'we have been called and are under summons')προσκαλέομαι: 'call to oneself / summon'; the perfect tense emphasizes the abiding force of the divine summons — God's call has been issued and its claim stands. Rendering Hebrew קָרָא עָלֵינוּ ('has encountered / called upon us').
ἡμᾶςusAccusativedirect object of προσκέκληται→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προσκέκληται.
πορευσόμεθαwe will goFut Mid Indic 1 Pl · πορεύομαιmain verb of the next clause (deliberative future expressing intention / request)→ volitive future (expressing intention that implies a request for permission)πορεύομαι: 'go / travel / proceed'; future middle. The volitive future πορευσόμεθα is simultaneously a statement of intent and an implicit request for permission — 'we are going to go.'
οὖνthereforeinferential particle (drawing the consequence from the divine summons)→ discourse linkage or contrastοὖν: meaning 'therefore'; conjunction or particle linking this unit with the surrounding discourse.
ὁδὸνa journeyAccusativecognate accusative (adverbial: 'a journey of three days' — Hebraism)→ object specificationὁδός: 'way / road / journey'; the cognate accusative ὁδὸν τριῶν ἡμερῶν is a Hebraism rendering Hebrew דֶּרֶךְ שְׁלֹשֶׁת יָמִים, literally 'a journey of three days'; in Greek idiom one would normally say ἐπὶ τριῶν ἡμερῶν, but the LXX preserves the Hebrew syntax.
τριῶνthreeGenitivegenitive (limiting / specifying ὁδόν — genitive of extent)→ relational specificationτριῶν: meaning 'three'; it shapes the local clause or phrase relation in this passage.
ἡμερῶνdaysGenitivegenitive of extent / measure (with τριῶν — three days' worth of journey)→ relational specificationἡμέρα: 'day'; the 'three-day journey' is the stated distance into the wilderness; it becomes a formulaic request in the Exodus narrative (cf. 3:18, 8:27).
εἰςintopreposition (directional: into the wilderness)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition (directional: into the wilderness).
τὴνtheAccusativearticle (with ἔρημον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeobject of εἰς (directional)→ object specificationἔρημος: see 5:1.
ὅπωςin order thatsubordinating conjunction (final / purpose, with subjunctive)→ discourse linkage or contrastὅπως: meaning 'in order that'; conjunction or particle linking this unit with the surrounding discourse.
θύσωμενwe may sacrificeAor Act Subj 1 Pl · θύωverb of the purpose clause (with ὅπως)→ aorist subjunctive (single sacrificial act envisaged)θύω: 'sacrifice / offer sacrifice / slaughter'; rendering Hebrew זָבַח (to slaughter in a sacrificial context). The sacrifice in the wilderness is the cultic act motivating the departure request.
κυρίῳto the LORDDativedative of indirect object (divine recipient of sacrifice)→ sphere or referenceκύριος: the Tetragrammaton; see 5:1.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeappositive (in apposition to κυρίῳ — 'the LORD our God')→ sphere or referenceθεός: see 5:1; combined here with ἡμῶν — 'our God' — the first-person possessive marks the covenant claim Israel makes on this deity.
ἡμῶνourGenitivegenitive of possession (modifying θεῷ)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying θεῷ).
μήποτεlestnegative purpose particle (with subjunctive: 'lest')→ discourse linkage or contrastμήποτε: 'lest / for fear that'; introducing a clause of negative purpose or precaution (rendering Hebrew פֶּן). Here it expresses fear of divine punishment for failure to observe the commanded feast.
συναντήσῃmeet / encounterAor Act Subj 3 Sg · συναντάωverb of the negative-purpose clause (with μήποτε)→ aorist subjunctive (contingent/feared event)συναντάω: 'meet / encounter / come upon'; used of chance or fated encounter; rendering Hebrew יִפְגָּעֵנוּ (from פָּגַע, 'strike / encounter'). The feared meeting is with divine punishment.
ἡμῖνusDativedative of disadvantage (those affected by the encounter)→ participant reference or interestἡμῖν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (those affected by the encounter).
θάνατοςdeathNominativesubject of συναντήσῃ (first of two feared outcomes)→ participant prominenceθάνατος: 'death'; here as divine punishment for failing to obey the cultic summons.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
σφαγήslaughter / the swordNominativesubject (second feared outcome, coordinate with θάνατος)→ participant prominenceσφαγή: 'slaughter / cutting / killing'; the LXX often renders Hebrew חֶרֶב ('sword') with σφαγή when the meaning is violent death rather than the instrument; here the threat may be of plague or violence.
4

Καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου Ἵνα τί, Μωυσῆ καὶ Ααρων, διαστρέφετε τὸν λαὸν ἀπὸ τῶν ἔργων αὐτοῦ; ἀπέλθατε ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ.

And the king of Egypt said to them, 'Why, Moses and Aaron, do you turn the people aside from their works? Go each of you to your own work.'

Rebuke / counter-commandΚαὶ εἶπεν
Pharaoh re-frames the religious request as seditious disruption of the labour force: διαστρέφετε ('you are turning aside / diverting') treats the appeal to God as subversive distraction from τὰ ἔργα ('the works / labour-obligations'). The vocative address Μωυσῆ καὶ Ααρων places blame directly on the two leaders. The imperative ἀπέλθατε ('go away') is a dismissal; ἕκαστος ὑμῶν πρὸς τὰ ἔργα αὐτοῦ is a contemptuous redirection — 'each of you back to his own work,' treating the intermediaries themselves as slaves.
Word-by-word analysis· 25 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτοῖςto themDativeindirect object (Moses and Aaron)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (Moses and Aaron).
ὁtheNominativearticle (with βασιλεύς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλεὺςkingNominativesubject→ participant prominenceβασιλεύς: 'king'; the narrator now calls Pharaoh 'the king of Egypt' rather than Φαραω, shifting to a more formal designator that underlines royal authority.
Αἰγύπτουof EgyptGenitivegenitive of relation (possessive / titular)→ relational specificationΑἴγυπτος: 'Egypt'; the LXX form of Hebrew מִצְרַיִם.
ἽναWhyinterrogative particle (with τί: 'why? / to what end?')→ discourse linkage or contrastἵνα τί: 'why? / for what purpose?'; a Hebraism rendering לָמָּה (or לְמַה), introducing an exasperated rhetorical question. The combination ἵνα τί is not a classical purpose clause but a set phrase; it recurs at 5:22 in Moses' own lament to God.
τίwhatAccusativeinterrogative (part of the fixed phrase ἵνα τί: 'why?')→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (part of the fixed phrase ἵνα τί: 'why?').
ΜωυσῆMosesVocativevocative (direct address — first of two addressees)→ direct addressΜωυσῆς: vocative Μωυσῆ, the regular Greek vocative of the first-declension-like proper name.
καὶandcoordinating conjunction (joining the two vocatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronVocativevocative (direct address — indeclinable, context-determined)→ participant identificationΑαρων: indeclinable; used as vocative by context.
διαστρέφετεyou are turning asidePres Act Indic 2 Pl · διαστρέφωmain verb of the rhetorical question→ conative present (ongoing/repeated action: 'you keep diverting')διαστρέφω: 'turn aside / divert / pervert / corrupt'; rendering Hebrew תַּפְרִיעוּ ('you cause to break loose / distract'). Pharaoh frames Moses and Aaron's action as subversive distraction from the labour regime.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of διαστρέφετε→ object specificationλαός: see 5:1; Pharaoh's use of τὸν λαόν picks up the same term used in the divine demand 'my people,' but strips it of its covenantal possessive.
ἀπὸfrompreposition (separation / source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (separation / source).
τῶνtheirGenitivearticle (with ἔργων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworks / laboursGenitiveobject of ἀπό (source of separation)→ relational specificationἔργον: 'work / labour / task'; the term Pharaoh uses for the forced labour; rendering Hebrew מַעֲשִׂים or מְלָאכָה. The recurrence of ἔργα throughout ch. 5 (vv. 4, 9, 11, 13) makes it the chapter's signature word for the oppressive labour system.
αὐτοῦtheirGenitivepossessive genitive (referring to the people — 'their works')→ relational specificationαὐτοῦ: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (referring to the people — 'their works').
ἀπέλθατεGo awayAor Act Impv 2 Pl · ἀπέρχομαιmain verb (imperative — dismissal)→ aorist imperative (immediate/urgent dismissal)ἀπέρχομαι: 'go away / depart'; the compound prefix ἀπ- implies 'away from here.' This imperative is a royal dismissal of Moses and Aaron from the court.
ἕκαστοςeachNominativesubject of an implied 'go' (distributive pronoun — 'each of you')→ participant referenceἕκαστος: 'each / every (one)'; distributive; with ὑμῶν ('each of you') it directs both Moses and Aaron individually back to their assigned labour.
ὑμῶνof youGenitivepartitive genitive (with ἕκαστος — 'each of you')→ relational specificationὑμῶν: meaning 'of you'; pronoun marking person, possession, or reference within the clause; here it functions as partitive genitive (with ἕκαστος — 'each of you').
πρὸςtopreposition (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction).
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativeobject of πρὸς (their assigned labour)→ object specificationἔργον: see above; Pharaoh's command to return πρὸς τὰ ἔργα αὐτοῦ ('to his own work') treats Moses and Aaron as members of the enslaved labour force, not as ambassadors.
αὐτοῦhis ownGenitivepossessive genitive (each one's own assigned task)→ relational specificationαὐτοῦ: meaning 'his own'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (each one's own assigned task).
5

Εἶπεν δὲ Φαραω Ἰδοὺ νῦν πολυπληθεῖ ὁ λαός· μὴ οὖν καταπαύσωμεν αὐτοὺς ἀπὸ τῶν ἔργων.

And Pharaoh said, 'Behold, the people are now many; let us not therefore give them rest from their labours.'

Supplementary reasoning / edict rationaleΕἶπεν δὲ
The δέ marks a slight shift — not a new dialogue exchange but a supplementary remark that supplies Pharaoh's rationale. Ἰδοὺ νῦν πολυπληθεῖ ὁ λαός is a direct echo of 1:9 (ἰδοὺ τὸ γένος τῶν υἱῶν Ισραηλ μέγα πλῆθος): the demographic threat language is re-activated. The hortatory subjunctive καταπαύσωμεν ('let us not give rest') is the same deliberative construction Pharaoh used at 1:10, indicating a calculated policy decision made by Pharaoh with his court.
Word-by-word analysis· 15 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.
δὲand / nowpostpositive particle (mild contrast / continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦαραωPharaohNominativesubject (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable).
ἸδοὺBeholdparticle of attention / deictic marker→ discourse linkage or contrastἰδού: 'behold / look'; a frozen imperative (from εἶδον) used as a presentative particle, rendering Hebrew הִנֵּה. It draws attention to the observation that follows.
νῦνnowtemporal adverb→ adverbial qualificationνῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
πολυπληθεῖis very numerous / has become manyPres Act Indic 3 Sg · πολυπληθέωmain verb of the observational clause→ stative present (current observable state)πολυπληθέω: 'to be very numerous / to be a great multitude'; a compound of πολύς + πλῆθος, denoting alarming demographic scale; it echoes 1:9's concern about Israel's numbers. The verb is relatively rare and emphatic.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject of πολυπληθεῖ→ participant prominenceλαός: see 5:1; Pharaoh acknowledges Israel's numbers as dangerous, echoing 1:9.
μὴnotnegation (with subjunctive: prohibitive)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
οὖνthereforeinferential particle (drawing consequence from the observation)→ discourse linkage or contrastοὖν: meaning 'therefore'; conjunction or particle linking this unit with the surrounding discourse.
καταπαύσωμενlet us give rest / let us allow to ceaseAor Act Subj 1 Pl · καταπαύωhortatory subjunctive (first person plural — deliberative counsel to court)→ hortatory aorist subjunctive (urging collective policy: 'let us not allow them respite')καταπαύω: 'cause to cease / give rest / allow to stop'; the negated hortatory καταπαύσωμεν is a calculated political-economic decision: denying Israel rest maintains their output and curtails the leisure that would allow religious activity.
αὐτοὺςthemAccusativedirect object of καταπαύσωμεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of καταπαύσωμεν.
ἀπὸfrompreposition (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (separation).
τῶνtheirGenitivearticle (with ἔργων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworks / laboursGenitiveobject of ἀπό→ relational specificationἔργον: 'work / labour'; see 5:4.
6

Συνέταξεν δὲ Φαραω τοῖς ἐργοδιώκταις τοῦ λαοῦ καὶ τοῖς γραμματεῦσιν λέγων

And Pharaoh gave orders to the taskmasters of the people and to the scribes, saying,

Narrative transition / edict-introductionΣυνέταξεν δέ
Verse 6 is a heading-verse introducing the edict of vv. 7–9. Συνέταξεν (from συντάσσω) means 'gave orders / prescribed' and introduces a bureaucratic command-chain that now involves two classes of supervisors: ἐργοδιῶκται ('taskmasters / overseers who drive the work') are Egyptian officials, while γραμματεῖς ('scribes / secretaries') are Israelite foremen installed as an intermediate administrative layer. The LXX's use of γραμματεύς for the Israelite overseers is notable — in Greek civic life a γραμματεύς is a respected public secretary; here the term dignifies functionaries who are nonetheless subject to flogging.
Word-by-word analysis· 11 words
Συνέταξενgave orders / prescribedAor Act Indic 3 Sg · συντάσσωmain verb (administrative command)→ constative aorist (single authoritative decree)συντάσσω: 'order / prescribe / give instructions'; the same root as σύνταξις ('quota / prescribed amount') in 5:8, 13, 14, 19 — both the act of commanding and the quota itself derive from this verb, marking the bureaucratic character of Pharaoh's system.
δὲand / nowpostpositive particle (narrative transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦαραωPharaohNominativesubject (indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable).
τοῖςtheDativearticle (with ἐργοδιώκταις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐργοδιώκταιςtaskmastersDativeindirect object (first recipient of the order)→ sphere or referenceἐργοδιώκτης: 'taskmaster / work-driver / overseer who compels labour'; a compound of ἔργον ('work') + διώκω ('pursue / drive'); it renders Hebrew נֹגְשִׂים ('those who drive / press / exact'). These are Egyptian officials responsible for driving the Israelite labour force.
τοῦof theGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive of relation (the people they oversee)→ relational specificationλαός: the Israelite people as a collective labour force in Pharaoh's system.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with γραμματεῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῦσινscribes / foremenDativeindirect object (second recipient of the order)→ sphere or referenceγραμματεύς: 'scribe / secretary / registrar'; in Greek civic contexts a γραμματεύς is a respected public official; here the LXX uses it to render Hebrew שֹׁטְרִים ('officers / foremen / administrators'), Israelite supervisors who sit between the Egyptian taskmasters and the Israelite workers. Their dignity-by-title contrasts sharply with their vulnerability to flogging in v. 14.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner / attendant circumstance (introducing direct speech)→ verbal action or stateλέγω: the participial λέγων after a verb of commanding is a standard Hebraism (לֵאמֹר) for introducing direct speech; it is syntactically loose but ubiquitous in LXX narrative as a speech-opening marker.
7

Οὐκέτι προστεθήσεσθε διδόναι ἄχυρον τῷ λαῷ εἰς τὴν πλινθείαν καθάπερ ἐχθὲς καὶ τρίτην ἡμέραν· αὐτοὶ πορευέσθωσαν καὶ συναγαγέτωσαν ἑαυτοῖς ἄχυρον.

No longer shall you give straw to the people for brick-making as yesterday and the day before; let them go themselves and gather straw for themselves.

Edict — withdrawal of supply(direct continuation of the edict begun in v. 6)
The edict's first provision withdraws the supply of straw (ἄχυρον). Οὐκέτι προστεθήσεσθε διδόναι is a double future construction ('you shall no longer continue to give') that renders a Hebrew imperfect expressing ongoing prohibition. The phrase ἐχθὲς καὶ τρίτην ἡμέραν ('yesterday and the day before') is a Hebraism (תְּמוֹל שִׁלְשֹׁם) for 'previously / as in the past.' Πλινθεία ('brick-making / brick-production') is the technical term that dominates vv. 7–19, rendering Hebrew לְבֵנִים. The third-person imperatives αὐτοὶ πορευέσθωσαν … συναγαγέτωσαν are commands directed at the Israelites through the supervisors.
Word-by-word analysis· 20 words
Οὐκέτιno longernegative temporal adverb (introducing the new prohibition)→ participant identificationοὐκέτι: 'no longer / no more'; the temporal negation marks a decisive policy change from previous practice.
προστεθήσεσθεyou shall continueFut Pass Indic 2 Pl · προστίθημιmain verb (periphrastic continuation with infinitive: 'you shall no longer continue to give')→ future passive used as auxiliary of continuation (Hebraism: rendering Hebrew יָסְפוּ תִּתֵּן — 'they shall add to give')προστίθημι: 'add to / continue doing'; the passive προστεθήσεσθε + infinitive is a Hebraism rendering יָסַף ('add / continue') in a periphrastic construction: 'you shall no longer add to give' = 'you shall no longer continue to give.' This is a characteristic LXX calque.
διδόναιto givePres Act Inf · δίδωμιcomplementary infinitive (with προστεθήσεσθε)→ verbal action or stateδίδωμι: 'give / supply'; the Egyptian taskmasters had previously supplied straw as a raw material; this supply is now cut off.
ἄχυρονstraw / chaffAccusativedirect object of διδόναι→ object specificationἄχυρον: 'straw / chaff'; rendering Hebrew תֶּבֶן, the binding material (straw or plant fibre) mixed with clay to give structural strength to mud bricks. Without it, the bricks crumble. The word recurs six times in this chapter, making it the material symbol of the oppressive edict.
τῷto theDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativeindirect object (the labour force deprived of straw)→ sphere or referenceλαός: the Israelite people in their role as a forced labour pool.
εἰςforpreposition (purpose / use)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition (purpose / use).
τὴνtheAccusativearticle (with πλινθείαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείανbrick-makingAccusativeobject of εἰς (purpose: 'for the brick-making')→ object specificationπλινθεία: 'brick-making / brick-work / brick-quota'; a technical term derived from πλίνθος ('brick'). In this chapter it functions both as the name of the activity and metonymically for the quota of bricks that must be produced. Rendering Hebrew לְבֵנִים ('bricks').
καθάπερjust ascomparative conjunction→ discourse linkage or contrastκαθάπερ: 'just as / exactly as'; introducing the comparison to previous practice.
ἐχθὲςyesterdaytemporal adverb (part of the Hebraism 'yesterday and the third day')→ clausal contributionἐχθές: 'yesterday'; the phrase ἐχθὲς καὶ τρίτην ἡμέραν is a Hebraism rendering תְּמוֹל שִׁלְשֹׁם ('yesterday and the day before'), a fixed idiom meaning 'formerly / in the past / as before.'
καὶandcoordinating conjunction (joining the two temporal terms of the Hebraism)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τρίτηνthirdAccusativeordinal adjective (modifying ἡμέραν — 'the third day' = the day before yesterday)→ object specificationτρίτην: meaning 'third'; it shapes the local clause or phrase relation in this passage.
ἡμέρανdayAccusativetemporal accusative (in the Hebraism 'the third day' = the day before yesterday)→ object specificationἡμέρα: 'day'; τρίτην ἡμέραν here means 'the day before yesterday' as part of the fixed Hebraism; together with ἐχθές the phrase covers the recent past = 'as previously / as has been the custom.'
αὐτοὶthey themselvesNominativeemphatic personal pronoun (subject of the third-person imperatives — the Israelites)→ participant referenceαὐτός (emphatic): 'they themselves'; the emphasis contrasts the Israelites' new self-sufficiency burden with the previous Egyptian supply: now they must gather the straw themselves.
πορευέσθωσανlet them goPres Mid Impv 3 Pl · πορεύομαιthird-person imperative (command issued to the Israelites through the supervisors)→ present imperative (ongoing / iterative action: 'let them keep going')πορεύομαι: 'go / proceed'; the third-person imperative is the standard Greek rendering of Hebrew command-chains in which an authority orders a third party through intermediaries.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συναγαγέτωσανlet them gatherAor Act Impv 3 Pl · συνάγωthird-person imperative (coordinate with πορευέσθωσαν)→ aorist imperative (each individual gathering: punctiliar)συνάγω: 'gather / collect'; rendering Hebrew וְקֹשְׁשׁוּ ('and let them gather stubble'). The Israelites must now expend energy finding the raw material that was previously delivered to them.
ἑαυτοῖςfor themselvesDativereflexive dative (advantage / interest — 'for their own account')→ participial qualificationἑαυτοῖς: reflexive pronoun dative, marking that the burden now falls entirely on the Israelites themselves.
ἄχυρονstrawAccusativedirect object of συναγαγέτωσαν→ object specificationἄχυρον: see above; the repetition of the word within the verse (object of διδόναι, now of συναγαγέτωσαν) makes the contrast explicit: formerly given, now self-gathered.
8

Καὶ τὴν σύνταξιν τῆς πλινθείας, ἣν αὐτοὶ ποιοῦσιν καθ᾿ ἑκάστην ἡμέραν, ἐπιβαλεῖτε ἐπ᾿ αὐτούς, οὐκ ἀφελεῖτε οὐδὲν· σχολάζουσιν γάρ, διὰ τοῦτο κεκράγασιν λέγοντες Πορευθῶμεν καὶ θύσωμεν τῷ θεῷ ἡμῶν.

And the prescribed quota of bricks, which they were making each day, you shall impose on them; you shall not reduce anything from it — for they are idle; therefore they are crying out, saying, 'Let us go and sacrifice to our God.'

Edict continued — quota maintained despite withdrawn supplyΚαί
The second provision of the edict: τὴν σύνταξιν ('the prescribed quota / ration') must be maintained in full — ἐπιβαλεῖτε ('you shall lay upon them') and οὐκ ἀφελεῖτε οὐδὲν ('you shall not remove anything'). Σύνταξις is the key bureaucratic term — the officially fixed daily number (rendering Hebrew מַתְכֹּנֶת, 'measure / prescribed amount'). The rationale Pharaoh gives is theological-political: σχολάζουσιν ('they are at leisure / idle'), and this leisure is the source of the religious agitation. Thus the heightened quota is simultaneously economic punishment and ideological control.
Word-by-word analysis· 29 words
Καὶandnarrative conjunction (continuing the edict)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with σύνταξιν — fronted for emphasis)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σύνταξινquota / prescribed amountAccusativedirect object of ἐπιβαλεῖτε (fronted for emphasis)→ object specificationσύνταξις: 'prescribed quota / prescribed arrangement / ration'; from συντάσσω (see 5:6). This is the technical term for the officially fixed daily brick-output; rendering Hebrew מַתְכֹּנֶת ('measure / prescribed portion'). It recurs at 5:13, 14, 19, forming the chapter's bureaucratic backbone.
τῆςof theGenitivearticle (with πλινθείας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείαςbrick-makingGenitivegenitive of specification (the quota that belongs to brick-making — 'the brick-quota')→ relational specificationπλινθεία: see 5:7.
ἣνwhichAccusativerelative pronoun (accusative — object of ποιοῦσιν in the relative clause)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative — object of ποιοῦσιν in the relative clause).
αὐτοὶtheyNominativeemphatic subject of ποιοῦσιν→ participial qualificationαὐτοὶ: meaning 'they'; it contributes descriptive or attendant verbal force; here it functions as emphatic subject of ποιοῦσιν.
ποιοῦσινwere making / have been makingPres Act Indic 3 Pl · ποιέωverb of the relative clause (historic / backgrounded present)→ customary present (describing the established daily practice)ποιέω: 'make / do / produce'; the present tense describes the previously customary daily quota — the established norm that must now continue without the supplied straw.
καθ᾿each / according topreposition (distributive: 'each day')→ spatial or relational framingκατά: in the distributive idiom καθ᾿ ἑκάστην ἡμέραν, meaning 'each and every day / day by day.'
ἑκάστηνeachAccusativedistributive adjective (modifying ἡμέραν)→ participial qualificationἕκαστος: 'each / every'; in the idiom καθ᾿ ἑκάστην ἡμέραν ('each day / daily').
ἡμέρανdayAccusativeaccusative of time (distributive: 'each day')→ object specificationἡμέρα: 'day'; καθ᾿ ἑκάστην ἡμέραν is the Greek idiom for 'every day' / 'daily,' emphasizing the relentless repetition.
ἐπιβαλεῖτεyou shall impose / lay uponFut Act Indic 2 Pl · ἐπιβάλλωmain verb (future of command — edict directed at the taskmasters)→ jussive future (commanding the taskmasters: 'you shall impose')ἐπιβάλλω: 'throw upon / lay upon / impose'; rendering Hebrew תָּשִׂימוּ עֲלֵיהֶם ('you shall set upon them'). The compound ἐπι- emphasizes the burden being loaded onto the workers.
ἐπ᾿uponpreposition (direction of the burden imposed)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition (direction of the burden imposed).
αὐτούςthemAccusativeobject of ἐπ᾿ (those upon whom the quota is imposed)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (those upon whom the quota is imposed).
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀφελεῖτεyou shall remove / reduceFut Act Indic 2 Pl · ἀφαιρέωmain verb (jussive future — absolute prohibition on reduction)→ jussive future (categorical prohibition)ἀφαιρέω: 'take away / reduce / remit'; οὐκ ἀφελεῖτε οὐδὲν ('you shall remove nothing') is an absolute guarantee that the quota will not be lowered despite the withdrawal of the straw supply — the cruelty is calculated and total.
οὐδὲνnothing / anythingAccusativedirect object of ἀφελεῖτε (negated: 'not anything')→ participial qualificationοὐδὲν: meaning 'nothing'; it contributes descriptive or attendant verbal force; here it functions as direct object of ἀφελεῖτε (negated: 'not anything').
σχολάζουσινthey are idle / at leisurePres Act Indic 3 Pl · σχολάζωmain verb of the explanatory clause (γάρ introduces the rationale)→ stative present (Pharaoh's assessment of Israel's current state)σχολάζω: 'be at leisure / be idle / have free time'; rendering Hebrew נִרְפִּים ('they are slack / idle'). Pharaoh's ideological framing: religious practice = idleness. The same charge recurs at 5:17.
γάρforexplanatory / causal conjunction (introducing Pharaoh's rationale)→ discourse linkage or contrastγάρ: 'for / because'; postpositive; here it introduces Pharaoh's stated reason for maintaining the full quota — Israel's alleged idleness.
διὰtherefore / because of thispreposition (causal: διὰ τοῦτο = 'for this reason')→ spatial or relational framingδιὰ: meaning 'therefore'; here it marks the relation signaled by preposition (causal: διὰ τοῦτο = 'for this reason').
τοῦτοthisAccusativedemonstrative (object of διά; cataphoric or anaphoric — 'therefore')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (object of διά; cataphoric or anaphoric — 'therefore').
κεκράγασινthey have been crying outPerf Act Indic 3 Pl · κράζωmain verb (perfect of result: the cry has gone up and persists)→ intensive perfect (the cry stands as a current fact — 'they are even now crying out')κράζω: 'cry out / shout / call'; the perfect κεκράγασιν (an irregular perfect) denotes a persistent, ongoing cry — the religious petition to go to the wilderness that Pharaoh treats as evidence of idleness.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple of manner (introducing the content of the cry)→ verbal action or stateλέγω: see note on λέγων at 5:6.
ΠορευθῶμενLet us goAor Pass Subj 1 Pl · πορεύομαιhortatory subjunctive (first-person plural — quoted speech of the Israelites)→ hortatory aorist subjunctive ('let us go')πορεύομαι: 'go / travel'; the hortatory subjunctive Πορευθῶμεν quotes the Israelites' request in indirect form; Pharaoh uses their own words as evidence against them.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θύσωμενlet us sacrificeAor Act Subj 1 Pl · θύωhortatory subjunctive (coordinate with Πορευθῶμεν)→ hortatory aorist subjunctiveθύω: see 5:3.
τῷto theDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeindirect object (divine recipient of sacrifice)→ sphere or referenceθεός: see 5:1.
ἡμῶνourGenitivegenitive of possession (modifying θεῷ — the Israelites' divine claim)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying θεῷ — the Israelites' divine claim).
9

Βαρυνέσθω τὰ ἔργα τῶν ἀνθρώπων τούτων, καὶ μεριμνάτωσαν ταῦτα καὶ μὴ μεριμνάτωσαν ἐν λόγοις κενοῖς.

Let the work of these people be made heavy, and let them be occupied with it and not be occupied with empty words.

Edict conclusion — ideological purpose stated(continuation of Pharaoh's edict — final clause)
The final clause of the edict makes the ideological goal explicit: λόγοι κενοί ('empty / vain words') is Pharaoh's dismissal of the divine speech that Moses and Aaron brought — the very message of 5:1. By weighting the work (βαρυνέσθω — 'let it be made heavy'), Pharaoh aims to eliminate the cognitive and spiritual space in which Israel could attend to God's word. The double μεριμνάτωσαν ('let them be anxiously occupied') with and without negation creates a rhetorical antithesis: preoccupied with bricks, not with God.
Word-by-word analysis· 15 words
ΒαρυνέσθωLet it be made heavy / let it press downPres Pass Impv 3 Sg · βαρύνωthird-person imperative (passive — divine or administrative prescription: 'let the work be heavy')→ present passive imperative (ongoing / continuous: 'let it keep being heavy')βαρύνω: 'make heavy / weigh down / burden'; the passive imperative 'let it be made heavy' applies to τὰ ἔργα. The verb shares the root of βαρύς ('heavy') and echoes the Hebrew כְּבֵד ('be heavy / be burdensome'), which the plague-narrative will deploy ironically — it is Pharaoh's heart that becomes 'heavy' (κεκαρδιωμένος) in resistance.
τὰtheNominativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / laboursNominativesubject of βαρυνέσθω→ participant prominenceἔργον: see 5:4.
τῶνof theGenitivearticle (with ἀνθρώπων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνθρώπωνpeople / menGenitivegenitive of relation (the people whose work must be made heavy)→ relational specificationἄνθρωπος: 'human being / person / man'; here used generically for the Israelite workforce.
τούτωνtheseGenitivedemonstrative genitive (attributive — 'of these people'; slightly dismissive tone)→ participial qualificationτούτων: meaning 'these'; it contributes descriptive or attendant verbal force; here it functions as demonstrative genitive (attributive — 'of these people'; slightly dismissive tone).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μεριμνάτωσανlet them be anxious about / occupied withPres Act Impv 3 Pl · μεριμνάωthird-person imperative (positive: 'let them be consumed with this')→ present imperative (ongoing state of anxious occupation)μεριμνάω: 'be anxious / be occupied with / be concerned about'; rendering Hebrew יַעֲשׂוּ בָה ('let them work at it'). The term carries connotations of anxious preoccupation that leaves no mental space for other concerns.
ταῦταthese things / thisAccusativedirect object (the works — anaphoric to τὰ ἔργα)→ participial qualificationταῦτα: meaning 'these things'; it contributes descriptive or attendant verbal force; here it functions as direct object (the works — anaphoric to τὰ ἔργα).
καὶandcoordinating conjunction (introducing the contrasting prohibition)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegation (with imperative: prohibitive)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
μεριμνάτωσανlet them be occupied withPres Act Impv 3 Pl · μεριμνάωthird-person imperative (negative: 'let them not be occupied with')→ present imperative (prohibiting ongoing attention to the divine word)μεριμνάω: repeated from above; the antithesis — μεριμνάτωσαν ταῦτα ('be occupied with these labours') and μὴ μεριμνάτωσαν ἐν λόγοις κενοῖς ('not occupied with empty words') — is Pharaoh's explicit ideological program: labour as a tool of cognitive and spiritual suppression.
ἐνwith / inpreposition (sphere / instrument — 'with these words')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition (sphere / instrument — 'with these words').
λόγοιςwordsDativeobject of ἐν (sphere of prohibited concern)→ sphere or referenceλόγος: 'word / saying / message'; λόγοι κενοί ('empty/vain words') is Pharaoh's dismissal of the divine speech Moses and Aaron delivered — the very message of 5:1. The contemptuous label κενός ('empty / hollow / worthless') directly echoes and counters the divine messenger formula Τάδε λέγει κύριος.
κενοῖςempty / vainDativeattributive adjective (modifying λόγοις — dative, agreeing)→ sphere or referenceκενός: 'empty / hollow / vain / without content'; rendering Hebrew שָׁוְא ('vanity / emptiness'). Pharaoh uses this term to dismiss as worthless the divine demand that has just been delivered — a rhetorical act of desacralization.
10

Κατέσπευδον δὲ αὐτοὺς οἱ ἐργοδιῶκται καὶ οἱ γραμματεῖς, καὶ ἔλεγον πρὸς τὸν λαὸν λέγοντες Τάδε λέγει Φαραω Οὐκέτι δίδωμι ὑμῖν ἄχυρον.

And the taskmasters and the scribes hastened them, and they said to the people, saying, 'Thus says Pharaoh: I am no longer giving you straw.'

Narrative — edict implemented by the chain of commandΚατέσπευδον δέ
The double speech-verb construction (ἔλεγον … λέγοντες) is a Hebraism (וַיֹּאמְרוּ … לֵאמֹר). Pharaoh's edict is now relayed through the supervisory hierarchy to the people using a messenger formula: Τάδε λέγει Φαραω — deliberately echoing the divine formula of v. 1, Τάδε λέγει κύριος ὁ θεὸς Ισραηλ. The narrator places the identical formula in both God's and Pharaoh's mouths, creating a theological confrontation between two rival sovereigns and their competing claims.
Word-by-word analysis· 21 words
Κατέσπευδονwere pressing / urging / hasteningImpf Act Indic 3 Pl · κατασπεύδωmain verb (imperfect: ongoing, persistent pressure)→ iterative/progressive imperfect ('kept pressing them')κατασπεύδω: 'press urgently / hasten / urge on'; rendering Hebrew וַיָּאִיצוּ ('and they pressed / urged'). The imperfect captures the relentless, ongoing nature of the supervisors' pressure.
δὲand / nowpostpositive particle (narrative transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτοὺςthemAccusativedirect object of κατέσπευδον→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κατέσπευδον.
οἱtheNominativearticle (with ἐργοδιῶκται)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐργοδιῶκταιtaskmastersNominativesubject (first member of compound subject)→ participant prominenceἐργοδιώκτης: see 5:6.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with γραμματεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῖςscribes / foremenNominativesubject (second member of compound subject)→ participant prominenceγραμματεύς: see 5:6.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλεγονthey said / were sayingImpf Act Indic 3 Pl · λέγωmain verb (speech introduction — imperfect, possibly iterative)→ imperfect (iterative: announcing the edict to successive groups)λέγω: the imperfect may indicate repeated announcement of the edict to different groups of workers.
πρὸςtopreposition (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction of speech).
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeobject of πρὸς (addressees of the announcement)→ object specificationλαός: the Israelite workforce.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple of manner (Hebraizing lēmōr: introduces direct speech)→ verbal action or stateλέγω: see 5:6.
ΤάδεThus / these thingsAccusativedemonstrative (messenger formula — cataphoric)→ participial qualificationὅδε: 'this'; Τάδε λέγει is the messenger formula (see 5:1), here applied to Pharaoh — Τάδε λέγει Φαραω deliberately mirrors and rivals the divine formula Τάδε λέγει κύριος of 5:1, placing two sovereign claims in direct competition.
λέγειsaysPres Act Indic 3 Sg · λέγωmessenger formula verb (historic present)→ historic present (performative — authoritative announcement)λέγω: see 5:1.
ΦαραωPharaohNominativesubject of λέγει (the human sovereign whose command is now relayed)→ participant identificationΦαραω: indeclinable; here the counterpart to κύριος ὁ θεὸς Ισραηλ in the divine formula of v. 1.
Οὐκέτιno longernegative temporal adverb→ participant identificationοὐκέτι: see 5:7.
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb (present of the edict: immediate, definitive cessation)→ performative present (the saying is the deed: 'as of this moment I do not give')δίδωμι: 'give / supply'; the shift to first-person present direct speech from Pharaoh makes the announcement immediate and personal.
ὑμῖνto youDativeindirect object (the workers addressed directly through the foremen)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (the workers addressed directly through the foremen).
ἄχυρονstrawAccusativedirect object of δίδωμι→ object specificationἄχυρον: see 5:7.
11

Αὐτοὶ ὑμεῖς πορευόμενοι συλλέγετε ἑαυτοῖς ἄχυρον ὅθεν ἐὰν εὕρητε· οὐ γὰρ ἀφαιρεῖται ἀπὸ τῆς συντάξεως ὑμῶν οὐδέν.

You yourselves — go and gather straw for yourselves from wherever you can find it; for nothing will be taken away from your quota.

Edict continued — self-sufficiency burden(direct continuation of Pharaoh's address through the foremen)
The emphatic αὐτοὶ ὑμεῖς ('you yourselves') mirrors the αὐτοί of 5:7, reinforcing the personal burden shift. The indefinite relative ὅθεν ἐὰν εὕρητε ('from wherever you may find') is a Hebraism rendering אֲשֶׁר תִּמְצָאוּ ('wherever you find') and signals that the workers must scavenge wherever possible. The γάρ clause delivers the crushing conclusion: the σύνταξις remains absolute.
Word-by-word analysis· 17 words
ΑὐτοὶyourselvesNominativeemphatic pronoun (subject — emphasizing self-reliance now required)→ participant referenceαὐτός (emphatic): 'you yourselves'; contrasting with the previous arrangement where straw was supplied by Pharaoh's administration.
ὑμεῖςyouNominativepersonal pronoun (subject — pleonastic with αὐτοί for strong emphasis)→ participant referenceὑμεῖς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as personal pronoun (subject — pleonastic with αὐτοί for strong emphasis).
πορευόμενοιgoingPres Mid Ptcp Nom Pl Masc · πορεύομαιparticiple of manner / attendant circumstance (go and gather)→ verbal action or stateπορεύομαι: 'go / proceed'; the participle functions as a coordinate imperative in LXX Hebraizing style: 'going, gather' = 'go and gather.'
συλλέγετεgather / collectPres Act Impv 2 Pl · συλλέγωmain imperative (command to the workers)→ present imperative (ongoing / iterative task)συλλέγω: 'gather together / collect'; the compound συν- emphasizes gathering from multiple sources into one place. Rendering Hebrew לִקְטוּ.
ἑαυτοῖςfor yourselvesDativereflexive dative (advantage — the gathering is at their own expense and effort)→ participial qualificationἑαυτοῖς: meaning 'for yourselves'; it contributes descriptive or attendant verbal force; here it functions as reflexive dative (advantage — the gathering is at their own expense and effort).
ἄχυρονstrawAccusativedirect object of συλλέγετε→ object specificationἄχυρον: see 5:7.
ὅθενfrom where / whereverrelative adverb (locative — introducing the indefinite relative clause)→ clausal contributionὅθεν: 'from where / whence'; in the indefinite construction ὅθεν ἐὰν εὕρητε ('from wherever you may find') it signals that no specific source is provided — the workers must improvise.
ἐὰνif / wheneverconditional particle (with subjunctive — making the relative indefinite)→ discourse linkage or contrastἐάν: the particle with the subjunctive creates an indefinite/general condition ('wherever you happen to find').
εὕρητεyou may findAor Act Subj 2 Pl · εὑρίσκωverb of the indefinite relative clause (with ἐάν)→ aorist subjunctive (indefinite: any occasion of finding)εὑρίσκω: 'find / discover'; the indefinite relative clause with ἐάν + aorist subjunctive is a standard LXX construction for 'wherever / whenever' possibilities.
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
γὰρforexplanatory conjunction (introducing the crushing justification)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἀφαιρεῖταιwill be taken away / reducedPres Pass Indic 3 Sg · ἀφαιρέωmain verb (present as absolute categorical statement — gnomic/futuristic present)→ gnomic present (stating an inviolable rule: 'nothing is ever taken away')ἀφαιρέω: 'take away / remove / reduce'; see 5:8. The passive ἀφαιρεῖται ('nothing is removed') is a bureaucratic absolute — the quota is fixed by royal decree and cannot be altered regardless of material difficulties.
ἀπὸfrompreposition (separation — what is not reduced from)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (separation — what is not reduced from).
τῆςyourGenitivearticle (with συντάξεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συντάξεωςquota / prescribed amountGenitiveobject of ἀπό (the quota from which nothing is subtracted)→ relational specificationσύνταξις: see 5:8.
ὑμῶνyourGenitivepossessive genitive (modifying συντάξεως — 'your assigned quota')→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying συντάξεως — 'your assigned quota').
οὐδένnothingNominativesubject of ἀφαιρεῖται (negated: 'nothing will be removed')→ participial qualificationοὐδέν: meaning 'nothing'; it contributes descriptive or attendant verbal force; here it functions as subject of ἀφαιρεῖται (negated: 'nothing will be removed').
12

Καὶ διεσπάρη ὁ λαὸς ἐν ὅλῃ γῇ Αἰγύπτου συλλέγειν καλάμην εἰς ἄχυρον.

And the people were scattered throughout all the land of Egypt to gather stubble as straw.

Narrative consequence — edict fulfilled by dispersionΚαὶ διεσπάρη
The aorist passive διεσπάρη ('was scattered / was dispersed') is a strong verb — the same root as diaspora — depicting Israel's forced dispersal across Egypt in search of substitute material. Καλάμη ('stubble / straw-stalks left after harvest') is the inferior substitute for fresh straw (ἄχυρον): the phrase συλλέγειν καλάμην εἰς ἄχυρον ('to gather stubble as [a substitute for] straw') makes the degradation explicit. This verse is the first narrative consequence of the edict, marking the shift from decree to implementation.
Word-by-word analysis· 12 words
Καὶandnarrative conjunction (Hebraizing parataxis)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεσπάρηwas scattered / dispersedAor Pass Indic 3 Sg · διασπείρωmain verb (aorist passive — the people as recipients of dispersal)→ constative aorist passive (a single fact: Israel was dispersed)διασπείρω: 'scatter / disperse'; related to διασπορά ('dispersion / diaspora'). The passive voice implies a force that scatters — here the compulsion of the edict rather than voluntary movement. The term resonates with later LXX diaspora-language.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of διεσπάρη→ participant prominenceλαός: see 5:1; the people who were to be 'sent away' to feast in the wilderness are instead scattered across Egypt in forced scavenging.
ἐνthroughoutpreposition (locative: spatial extent of the dispersal)→ spatial or relational framingἐν: meaning 'throughout'; here it marks the relation signaled by preposition (locative: spatial extent of the dispersal).
ὅλῃall / wholeDativeadjective (modifying γῇ — 'all the land')→ sphere or referenceὅλῃ: meaning 'all'; it shapes the local clause or phrase relation in this passage.
γῇlandDativeobject of ἐν (the geographical extent of the dispersal)→ sphere or referenceγῆ: 'land / earth / country'; ἐν ὅλῃ γῇ Αἰγύπτου = 'throughout the whole land of Egypt,' indicating the workers were not confined to a work-site but forced to range widely.
Αἰγύπτουof EgyptGenitivegenitive of relation (territorial specification)→ relational specificationΑἴγυπτος: see 5:4.
συλλέγεινto gatherPres Act Inf · συλλέγωpurpose infinitive (they were scattered in order to gather)→ infinitive of purposeσυλλέγω: see 5:11; same verb as the imperative in 5:7, 11 — the command is now the reality.
καλάμηνstubble / straw-stalkAccusativedirect object of συλλέγειν→ object specificationκαλάμη: 'straw-stalk / stubble / the remains of grain-stalks after harvesting'; in the LXX it renders Hebrew קַשׁ ('stubble / chaff'), the dry stalks left in the field after the grain has been reaped. It is explicitly inferior to ἄχυρον (fresh straw) — hence the qualifying εἰς ἄχυρον.
εἰςas / in place ofpreposition (substitutive / equivalential — 'as a substitute for')→ spatial or relational framingεἰς: here used substitutively, 'in place of / as'; the phrase καλάμην εἰς ἄχυρον ('stubble as straw') specifies that the inferior kalamē must serve the function of the superior ἄχυρον that has been withheld.
ἄχυρονstrawAccusativeobject of εἰς (the function the stubble is to substitute for)→ object specificationἄχυρον: see 5:7; the fifth occurrence in the chapter; the word's repetition marks the centrality of the straw-supply issue to the entire episode.
13

Οἱ δὲ ἐργοδιῶκται κατέσπευδον αὐτοὺς λέγοντες Συντελεῖτε τὰ ἔργα τὰ καθήκοντα καθ᾿ ἡμέραν, καθάπερ καὶ ὅτε τὸ ἄχυρον ἐδίδοτο ὑμῖν.

And the taskmasters were pressing them, saying, 'Fulfill your daily required works, just as also when straw was given to you.'

Narrative — enforcement in the fieldΟἱ δὲ ἐργοδιῶκται
The imperfect κατέσπευδον recurs from v. 10, depicting continued relentless pressure. The phrase τὰ ἔργα τὰ καθήκοντα ('the requisite/due works') introduces the concept of duty-labour — καθήκω means 'be fitting / be due / be required.' The comparison καθάπερ καὶ ὅτε τὸ ἄχυρον ἐδίδοτο ('just as also when straw was given') uses the imperfect passive ἐδίδοτο to evoke the former condition as a past habit now replaced by the new burden — maintaining the quota without the supply.
Word-by-word analysis· 20 words
ΟἱTheNominativearticle (with ἐργοδιῶκται)→ noun-phrase markingΟἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / nowpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐργοδιῶκταιtaskmastersNominativesubject→ participant prominenceἐργοδιώκτης: see 5:6.
κατέσπευδονwere pressing / urgingImpf Act Indic 3 Pl · κατασπεύδωmain verb (imperfect — ongoing enforcement)→ progressive/iterative imperfectκατασπεύδω: see 5:10; the repetition of this imperfect form reinforces the unrelenting character of the pressure.
αὐτοὺςthemAccusativedirect object (the Israelite workers)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the Israelite workers).
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple of manner (introducing direct speech — Hebraism)→ verbal action or stateλέγω: the participle λέγοντες ('saying'), masculine plural by sense (the reporters), renders לֵאמֹר; introduces the content of the report despite the singular ἀπηγγέλη — a common LXX constructio ad sensum.
ΣυντελεῖτεComplete / fulfill / finishPres Act Impv 2 Pl · συντελέωmain imperative (the taskmasters' demand)→ present imperative (ongoing / daily requirement)συντελέω: 'complete / finish / fulfill'; rendering Hebrew כַּלּוּ ('complete!'). The prefix συν- ('together / fully') stresses total completion — not partial output but the full quota.
τὰtheAccusativearticle (with ἔργα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworks / laboursAccusativedirect object of Συντελεῖτε→ object specificationἔργον: see 5:4.
τὰtheAccusativearticle (with καθήκοντα — attributive article of the participle)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
καθήκονταrequired / due / fittingPres Act Ptcp Acc Pl Neut · καθήκωattributive participle (modifying ἔργα: 'the due / required works')→ verbal action or stateκαθήκω: 'come down to / be fitting / be required / be due'; the participle τὰ καθήκοντα ('the things that are due / the required tasks') is a civic-legal term for binding obligations; using it here frames Pharaoh's brick-quota as if it were a legitimate legal requirement.
καθ᾿each / perpreposition (distributive)→ spatial or relational framingκαθ᾿: meaning 'each'; here it marks the relation signaled by preposition (distributive).
ἡμέρανdayAccusativetemporal accusative (distributive: 'per day / daily')→ object specificationἡμέρα: καθ᾿ ἡμέραν = 'daily / each day'; the shortened form of καθ᾿ ἑκάστην ἡμέραν (5:8).
καθάπερjust ascomparative conjunction→ discourse linkage or contrastκαθάπερ: meaning 'just as'; conjunction or particle linking this unit with the surrounding discourse.
καὶalso / evenascensive particle (emphasizing the comparison: 'just as also / just as indeed')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
ὅτεwhentemporal conjunction (introducing the comparative temporal clause)→ discourse linkage or contrastὅτε: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with ἄχυρον — subject of the passive)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄχυρονstrawNominativesubject of ἐδίδοτο (the straw that was formerly given)→ participant prominenceἄχυρον: see 5:7.
ἐδίδοτοwas being given / was suppliedImpf Pass Indic 3 Sg · δίδωμιverb of the comparative temporal clause (imperfect: customary past supply)→ habitual imperfect passive (the regular past practice now discontinued)δίδωμι: 'give'; the imperfect passive ἐδίδοτο ('was being given') evokes the former regular supply as a contrast to the current deprivation, making the impossibility of the demand explicit.
ὑμῖνto youDativeindirect object (the workers who formerly received straw)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (the workers who formerly received straw).
14

Καὶ ἐμαστιγώθησαν οἱ γραμματεῖς τοῦ γένους τῶν υἱῶν Ισραηλ οἱ κατασταθέντες ἐπ᾿ αὐτοὺς ὑπὸ τῶν ἐπιστατῶν τοῦ Φαραω λέγοντες Διὰ τί οὐ συνετελέσατε τὰς συντάξεις ὑμῶν τῆς πλινθείας καθάπερ ἐχθὲς καὶ τρίτην ἡμέραν, καὶ τὸ τῆς σήμερον;

And the scribes of the people of the sons of Israel who had been appointed over them were flogged by the overseers of Pharaoh, saying, 'Why have you not completed your prescribed quotas of brick-making as yesterday and the day before, even today?'

Narrative consequence — violence applied to the Israelite supervisory classΚαὶ ἐμαστιγώθησαν
The aorist passive ἐμαστιγώθησαν ('were flogged') marks the eruption of direct violence against the Israelite γραμματεῖς. The LXX now introduces a new title for the Egyptian enforcers — ἐπιστάτης ('overseer / superintendent') — distinct from ἐργοδιώκτης; both render Hebrew נֹגֵשׂ but at different levels of the hierarchy. The flogging of scribes is particularly cutting: these are the men appointed (κατασταθέντες) to serve as official intermediaries, now themselves subjected to penal discipline. The charge is framed as an impossible accounting question: why have you not met yesterday's quota? — when 'today' is the first day of the new impossible regime.
Word-by-word analysis· 37 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμαστιγώθησανwere floggedAor Pass Indic 3 Pl · μαστιγόωmain verb (aorist passive — the violent act that is the climax of vv. 10–13)→ constative aorist (a single completed punitive act)μαστιγόω: 'flog / whip / scourge'; rendering Hebrew וַיֻּכּוּ ('and they were beaten'). The term is used for judicial flogging; here applied to Israelite foremen who have failed to maintain an impossible quota. The same root recurs in the LXX of the plague-narratives and prophetic texts.
οἱtheNominativearticle (with γραμματεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῖςscribes / foremenNominativesubject of ἐμαστιγώθησαν→ participant prominenceγραμματεύς: see 5:6; these Israelite scribes are the victims of the flogging.
τοῦof theGenitivearticle (with γένους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένουςrace / people / stockGenitivegenitive of relation (the scribes who belong to Israel's people)→ relational specificationγένος: 'race / stock / nation / people'; τοῦ γένους τῶν υἱῶν Ισραηλ is a double genitive phrase identifying the scribes as belonging ethnically to the Israelite people — distinguishing them from Egyptian personnel.
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (part of the ethnic identifier — 'sons of Israel')→ relational specificationυἱός: see 5:2.
Ισραηλof IsraelGenitivegenitive (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive (indeclinable proper noun).
οἱthe (ones)Nominativearticle (introducing the attributive participle κατασταθέντες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
κατασταθέντεςwho had been appointed / set overAor Pass Ptcp Nom Pl Masc · καθίστημιattributive participle (modifying γραμματεῖς — describing their official role)→ verbal action or stateκαθίστημι: 'appoint / put in charge / install'; the aorist passive κατασταθέντες indicates they were officially appointed (presumably by Pharaoh or his administration as an intermediate layer). Their official appointment makes their subsequent flogging especially humiliating.
ἐπ᾿overpreposition (authority: 'appointed over them')→ spatial or relational framingἐπ᾿: meaning 'over'; here it marks the relation signaled by preposition (authority: 'appointed over them').
αὐτοὺςthemAccusativeobject of ἐπ᾿ (the Israelite workers over whom the scribes were appointed)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (the Israelite workers over whom the scribes were appointed).
ὑπὸbypreposition (agent — passive construction)→ spatial or relational framingὑπὸ: meaning 'by'; here it marks the relation signaled by preposition (agent — passive construction).
τῶνtheGenitivearticle (with ἐπιστατῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιστατῶνoverseers / superintendentsGenitiveagent of ἐμαστιγώθησαν (with ὑπό)→ relational specificationἐπιστάτης: 'one who stands over / overseer / superintendent'; here used as a variant for the Egyptian officials (distinct from ἐργοδιώκτης); both render Hebrew נֹגֵשׂ ('one who drives / exacts'). The LXX may use the two terms to signal different hierarchical levels.
τοῦofGenitivearticle (with Φαραω)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαραωPharaohGenitivegenitive of relation (Pharaoh's overseers — indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as genitive of relation (Pharaoh's overseers — indeclinable).
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple of manner (the overseers' words during or after the flogging)→ verbal action or stateλέγω: the participle λέγοντες ('saying'), masculine plural by sense (the reporters), renders לֵאמֹר; introduces the content of the report despite the singular ἀπηγγέλη — a common LXX constructio ad sensum.
ΔιὰWhyinterrogative phrase (with τί: 'why? / for what reason?')→ participant identificationδιὰ τί: 'for what reason? / why?'; a straightforward interrogative compound (not the Hebraism ἵνα τί), demanding an accounting.
τίwhatAccusativeinterrogative (part of διὰ τί)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (part of διὰ τί).
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
συνετελέσατεhave you completed / did you completeAor Act Indic 2 Pl · συντελέωmain verb of the interrogative clause→ constative aorist (did / have you completed?)συντελέω: see 5:13; the aorist is accusatory — 'why did you not complete?' The same verb was used in the command of 5:13.
τὰςtheAccusativearticle (with συντάξεις — accusative plural)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
συντάξειςquotas / prescribed amountsAccusativedirect object of συνετελέσατε→ object specificationσύνταξις: see 5:8; the plural τὰς συντάξεις covers the cumulative daily quotas.
ὑμῶνyourGenitivepossessive genitive (modifying συντάξεις)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying συντάξεις).
τῆςof theGenitivearticle (with πλινθείας — genitive of specification)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείαςbrick-makingGenitivegenitive of specification (your brick-making quotas)→ relational specificationπλινθεία: see 5:7.
καθάπερjust ascomparative conjunction→ discourse linkage or contrastκαθάπερ: meaning 'just as'; conjunction or particle linking this unit with the surrounding discourse.
ἐχθὲςyesterdaytemporal adverb (part of the Hebraism — 'as before')→ clausal contributionἐχθές: see 5:7.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τρίτηνthirdAccusativeordinal adjective (with ἡμέραν — 'the third day' = day before yesterday)→ object specificationτρίτην: meaning 'third'; it shapes the local clause or phrase relation in this passage.
ἡμέρανdayAccusativetemporal accusative (Hebraism — see 5:7)→ object specificationἡμέραν: meaning 'day'; it serves as temporal accusative (Hebraism — see 5:7).
καὶand / evencoordinating / ascensive conjunction (adding 'today' to the comparison)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with σήμερον — substantivized adverb: 'the today's [quota]')→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
τῆςofGenitivearticle (genitive with σήμερον — 'the [quota] of today')→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σήμερονtodaytemporal adverb (substantivized by article: 'today's [quota]')→ clausal contributionσήμερον: 'today'; the addition of καὶ τὸ τῆς σήμερον as a closing phrase is a cutting rhetorical move — the overseers are demanding not only yesterday's quota but today's as well, on the first day of the new impossible regime.
15

Καὶ εἰσελθόντες οἱ γραμματεῖς τῶν υἱῶν Ισραηλ κατεβόησαν πρὸς Φαραω λέγοντες Ἵνα τί οὕτως ποιεῖς τοῖς σοῖς οἰκέταις;

And the scribes of the sons of Israel went in and cried out to Pharaoh, saying, 'Why do you deal thus with your servants?'

Narrative — the scribes' appeal to PharaohΚαὶ εἰσελθόντες
The scribes now attempt to work within the system by appealing directly to Pharaoh. κατεβόησαν πρὸς ('they cried out toward') uses a compound of βοάω ('cry / shout'), implying a forceful, urgent outcry. The framing of their appeal — Ἵνα τί ('why?') echoing Pharaoh's own ἵνα τί of v. 4 — is rhetorically apt. Their self-designation as οἰκέται ('household servants / domestics') is calculated: they invoke a status of belonging and loyalty to Pharaoh's household to appeal to his paternalistic self-interest, though it also reveals the degree to which Israel has internalized the condition of servitude.
Word-by-word analysis· 18 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσελθόντεςhaving gone in / enteringAor Act Ptcp Nom Pl Masc · εἰσέρχομαιattendant-circumstance participle (antecedent to κατεβόησαν — 'having gone in, they cried out')→ antecedent aorist participle (entry precedes inheritance)εἰσέρχομαι: see 5:1; the scribes now make the same entry that Moses and Aaron made at the chapter's opening, but as supplicants rather than ambassadors.
οἱtheNominativearticle (with γραμματεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῖςscribesNominativesubject→ participant prominenceγραμματεύς: see 5:6.
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (ethnic identifier — 'scribes of the sons of Israel')→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive (ethnic identifier — 'scribes of the sons of Israel').
Ισραηλof IsraelGenitivegenitive (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive (indeclinable proper noun).
κατεβόησανcried out / called out loudlyAor Act Indic 3 Pl · καταβοάωmain verb (forceful petition)→ constative aorist (single act of outcry)καταβοάω: 'cry out loudly / cry urgently to'; a compound with κατά intensifying βοάω ('cry / shout'). The compound suggests a cry directed downward-toward, intensified by the dire situation. Rendering Hebrew וַיִּצְעֲקוּ ('and they cried out').
πρὸςtopreposition (direction of the appeal)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction of the appeal).
ΦαραωPharaohAccusativeobject of πρὸς (the addressee of the appeal — indeclinable)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of πρὸς (the addressee of the appeal — indeclinable).
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωparticiple of manner (introducing direct speech)→ verbal action or stateλέγω: the participle λέγοντες ('saying'), masculine plural by sense (the reporters), renders לֵאמֹר; introduces the content of the report despite the singular ἀπηγγέλη — a common LXX constructio ad sensum.
ἽναWhyinterrogative particle (with τί: 'why?')→ discourse linkage or contrastἵνα τί: 'why? / to what end?'; see 5:4. The same phrase Pharaoh used to rebuke Moses and Aaron (5:4) is now directed back at Pharaoh by the scribes — an ironic reversal.
τίwhatAccusativeinterrogative (with ἵνα: 'why?')→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (with ἵνα: 'why?').
οὕτωςthus / in this waydemonstrative adverb (manner)→ adverbial qualificationοὕτως: meaning 'thus'; it shapes time, manner, location, or discourse flow in the clause.
ποιεῖςdo you do / are you treatingPres Act Indic 2 Sg · ποιέωmain verb (rhetorical accusatory question)→ conative/ongoing present ('why do you keep doing this?')ποιέω: 'do / treat'; ποιεῖς … τοῖς σοῖς οἰκέταις renders the accusatory question of the scribes.
τοῖςyourDativearticle (with οἰκέταις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
σοῖςyourDativepossessive adjective (attributive with οἰκέταις — 'your servants')→ participial qualificationσός: 'your (own)'; the use of the possessive σοῖς rather than the simple pronoun is rhetorically calculated: 'your own servants' — appealing to Pharaoh's ownership interest and paternal duty toward his household.
οἰκέταιςservants / household slavesDativeindirect object / dative of disadvantage (those mistreated)→ sphere or referenceοἰκέτης: 'household servant / domestic slave'; the scribes self-designate as Pharaoh's οἰκέται — a term denoting close domestic service rather than mere corvée labour — in an attempt to invoke the loyalty-protection relationship that should obtain between a master and his household.
16

Ἄχυρον οὐ δίδοται τοῖς οἰκέταις σου, καὶ τὴν πλινθείαν ἡμῖν λέγουσιν ποιεῖν· καὶ ἰδοὺ οἱ παῖδές σου μεμαστίγωνται. Ἀδικεῖς οὖν τὸν λαόν σου.

Straw is not given to your servants, and they tell us to make bricks; and behold, your servants are flogged. You are therefore wronging your own people.

Petition — statement of injustice(continuation of the scribes' petition to Pharaoh)
The scribes present their case in two parallel facts and a conclusion: (1) no straw is given; (2) we are still commanded to produce bricks; (3) therefore we are being flogged — and the conclusion: Ἀδικεῖς τὸν λαόν σου ('you are wronging your own people'). The accusation Ἀδικεῖς uses ἀδικέω ('act unjustly / do wrong to'), a term from Greek legal discourse, framing Pharaoh's policy as an ethical violation. The shift from οἰκέται ('your servants' — claiming a relationship) to λαόν σου ('your people' — claiming a political community) is significant. The perfect μεμαστίγωνται ('have been flogged and the effects stand') records the violence as a current reality.
Word-by-word analysis· 23 words
ἌχυρονStrawNominativesubject of δίδοται (fronted for emphasis)→ participant prominenceἄχυρον: see 5:7; fronted to the head of the clause to emphasize the material lack.
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
δίδοταιis givenPres Pass Indic 3 Sg · δίδωμιmain verb (passive: gnomic present — a standing fact)→ gnomic present (ongoing state: straw is not being given)δίδωμι: see 5:7; the passive ἄχυρον οὐ δίδοται restates the core grievance: the supply has been cut.
τοῖςto the / to yourDativearticle (with οἰκέταις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκέταιςservantsDativeindirect object (dative of disadvantage — those deprived)→ sphere or referenceοἰκέτης: see 5:15; repeated from the opening address to underscore the claim of loyal service.
σουyourGenitivepossessive genitive (modifying οἰκέταις — 'your servants')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying οἰκέταις — 'your servants').
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with πλινθείαν — fronted object)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείανbrick-makingAccusativedirect object of ποιεῖν (fronted for emphasis)→ object specificationπλινθεία: see 5:7.
ἡμῖνusDativeindirect object (dative of the obligated party — 'they tell us')→ participant reference or interestἡμῖν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of the obligated party — 'they tell us').
λέγουσινthey tell / sayPres Act Indic 3 Pl · λέγωmain verb (the taskmasters' ongoing demand)→ conative present (they keep telling us)λέγω: 'say / tell'; the subject is the taskmasters (ἐργοδιῶκται), unnamed but understood from context.
ποιεῖνto makePres Act Inf · ποιέωcomplementary infinitive (what the taskmasters tell them to do)→ present infinitive (ongoing performance)ποιέω: 'make / produce'; the infinitive expresses the commanded action.
καὶandcoordinating conjunction (introducing the consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (drawing Pharaoh's attention to the current visible evidence)→ discourse linkage or contrastἰδού: see 5:5; used here to point to the physical evidence of injustice — the flogged servants.
οἱthe / yourNominativearticle (with παῖδες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδέςservants / childrenNominativesubject of μεμαστίγωνται→ participant prominenceπαῖς: 'child / servant / slave'; οἱ παῖδές σου ('your servants') is a synonym for οἰκέται, both expressing a subordinate relationship to Pharaoh's household — the scribes use the term to underscore how unjust it is for Pharaoh to punish his own servants.
σουyourGenitivepossessive genitive→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
μεμαστίγωνταιhave been floggedPerf Pass Indic 3 Pl · μαστιγόωmain verb (perfect passive — the flogging stands as a current fact)→ intensive perfect (the effect of the flogging is a present reality)μαστιγόω: see 5:14; the perfect tense μεμαστίγωνται presents the flogging not as a past event but as a standing condition — they are men who have been flogged and bear the marks.
ἈδικεῖςYou are doing wrong / You are acting unjustlyPres Act Indic 2 Sg · ἀδικέωmain verb (accusatory declaration — the scribes' legal/moral charge against Pharaoh)→ conative/progressive present ('you are continuing to act unjustly')ἀδικέω: 'act unjustly / wrong / harm wrongfully'; a term from Greek legal and ethical discourse. The accusation Ἀδικεῖς τὸν λαόν σου is bold — the scribes are directly charging Pharaoh with injustice. Rendering Hebrew חָטָאתָ עַמֶּךָ ('you have sinned against your people').
οὖνthereforeinferential particle (drawing the logical conclusion from the evidence)→ discourse linkage or contrastοὖν: meaning 'therefore'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of Ἀδικεῖς (those wronged)→ object specificationλαός: see 5:1; the shift from οἰκέτας/παῖδας ('servants') to λαόν ('people') broadens the charge — not merely personal injustice to household staff but wrong done to an entire people.
σουyourGenitivepossessive genitive (modifying λαόν — 'your own people')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying λαόν — 'your own people').
17

Εἶπεν δὲ αὐτοῖς Σχολάζετε, σχολασταί ἐστε· διὰ τοῦτο λέγετε Πορευθῶμεν θύσωμεν τῷ θεῷ ἡμῶν.

And he said to them, 'You are idle — you are idlers! That is why you say: Let us go, let us sacrifice to our God.'

Response — Pharaoh dismisses the petition with contemptΕἶπεν δέ
Pharaoh's response is brief and contemptuous. He repeats his earlier charge of 5:8: σχολάζουσιν ('they are idle'). Here it becomes a direct accusation addressed to the scribes themselves: Σχολάζετε, σχολασταί ἐστε — a rhetorical doubling (verb + cognate noun) emphasizing idle status. The LXX term σχολαστής ('idler / one given to leisure') is pointed: it is the opposite of the industrial σπουδαῖος ('diligent person'). Pharaoh refuses to engage the justice claim and recasts the religious petition as mere symptoms of unproductive labor.
Word-by-word analysis· 14 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.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτοῖςto themDativeindirect object (the scribes)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (the scribes).
ΣχολάζετεYou are idle / You are at leisurePres Act Indic 2 Pl · σχολάζωmain verb of the accusatory declaration→ stative present (Pharaoh's diagnosis of Israel's condition)σχολάζω: see 5:8; the verb is now used as a direct accusation to the scribes' faces — 'You yourselves are idle.'
σχολασταίidlersNominativepredicate noun (with ἐστε — 'you are idlers')→ participant prominenceσχολαστής: 'one given to leisure / idler'; a cognate noun of σχολάζω. The pairing Σχολάζετε, σχολασταί ἐστε is a rhetorical figure (polyptoton — repetition of the same root in different forms) for emphasis: 'you are acting as idlers — you are idlers.'
ἐστεyou arePres Act Indic 2 Pl · εἰμίcopula (equating the scribes with their predicate noun)→ gnomic presentεἰμί: 'be'; the present ἐστε σήμερον ('you are today') sets the fulfilled present against the past act of multiplication — the promise is realized now before their eyes.
διὰtherefore / because ofpreposition (causal: διὰ τοῦτο — 'for this reason')→ spatial or relational framingδιὰ: meaning 'therefore'; here it marks the relation signaled by preposition (causal: διὰ τοῦτο — 'for this reason').
τοῦτοthisAccusativedemonstrative (object of διά — anaphoric to their idleness)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (object of διά — anaphoric to their idleness).
λέγετεyou sayPres Act Indic 2 Pl · λέγωmain verb (quoting the scribes' religious request as evidence of idleness)→ conative present (you keep saying)λέγω: Pharaoh quotes the scribes' religious speech back at them as self-incrimination.
ΠορευθῶμενLet us goAor Pass Subj 1 Pl · πορεύομαιhortatory subjunctive (quoted speech — the scribes' petition)→ hortatory aorist subjunctiveπορεύομαι: see 5:8.
θύσωμενlet us sacrificeAor Act Subj 1 Pl · θύωhortatory subjunctive (coordinate with Πορευθῶμεν)→ hortatory aorist subjunctiveθύω: see 5:3.
τῷto theDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeindirect object→ sphere or referenceθεῷ: meaning 'God'; it serves as indirect object.
ἡμῶνourGenitivepossessive genitive→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive.
18

Νῦν οὖν πορευθέντες ἐργάζεσθε· τὸ γὰρ ἄχυρον οὐ δοθήσεται ὑμῖν, καὶ τὴν σύνταξιν τῶν πλίνθων ἀποδώσετε.

Now therefore go and work; for straw will not be given to you, and you shall pay the quota of bricks.

Royal counter-command — dismissal with reiteration of termsΝῦν οὖν
Νῦν οὖν ('now therefore') is the standard formulaic conclusion to a royal deliberation — 'given all this, here is my decision.' The imperatival structure πορευθέντες ἐργάζεσθε ('having gone, work') uses the aorist participle as an attendant command before the present imperative. The future passive οὐ δοθήσεται ('will not be given') absolutely forecloses any concession on the straw. The term ἀποδώσετε ('you shall pay back / render') frames the quota as a debt owed — adding a legal/commercial dimension to the oppressive system.
Word-by-word analysis· 16 words
Νῦνnowtemporal adverb (introducing the final verdict)→ adverbial qualificationΝῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
οὖνthereforeinferential particle (drawing the conclusion from Pharaoh's diagnosis)→ discourse linkage or contrastοὖν: meaning 'therefore'; conjunction or particle linking this unit with the surrounding discourse.
πορευθέντεςhaving gone / goAor Pass Ptcp Nom Pl Masc · πορεύομαιattendant-circumstance participle (functioning as an imperative: 'go and work')→ coincident aorist participle (the going that constitutes the straying)πορεύομαι: the aorist participle used as an attendant command is a Hebraizing LXX construction (לְכוּ … עִבְדוּ).
ἐργάζεσθεworkPres Mid Impv 2 Pl · ἐργάζομαιmain imperative (the positive command to return to work)→ present imperative (ongoing obligation)ἐργάζομαι: 'work / labor'; rendering Hebrew עִבְדוּ ('work / serve / till'). This is Pharaoh's final command: return to work, with no concession.
τὸtheNominativearticle (with ἄχυρον — subject of the passive)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforexplanatory conjunction (giving the reason for the hardship)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἄχυρονstrawNominativesubject of δοθήσεται→ participant prominenceἄχυρον: see 5:7.
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
δοθήσεταιwill be givenFut Pass Indic 3 Sg · δίδωμιmain verb (future passive — absolute categorical refusal)→ predictive future (definitive denial of the supply)δίδωμι: 'give / supply'; the future passive δοθήσεται is the final, definitive answer to the scribes' petition — straw will never be given.
ὑμῖνto youDativeindirect object (dative of reception — denied)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of reception — denied).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with σύνταξιν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σύνταξινquotaAccusativedirect object of ἀποδώσετε→ object specificationσύνταξις: see 5:8.
τῶνof theGenitivearticle (with πλίνθων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλίνθωνbricksGenitivegenitive of specification (the brick-quota)→ relational specificationπλίνθος: 'brick'; the singular πλινθεία ('brick-making') gives way to the plural πλίνθων ('of bricks') here — focusing on the physical product rather than the process.
ἀποδώσετεyou shall render / pay backFut Act Indic 2 Pl · ἀποδίδωμιmain verb (jussive future — the legally framed obligation)→ jussive future (categorical obligation: 'you shall render / you are obligated to produce')ἀποδίδωμι: 'give back / render / pay'; the ἀπο- prefix implies returning what is owed — a legal-commercial metaphor framing the brick-quota as a debt that must be 'repaid' to Pharaoh.
19

Ἑώρων δὲ οἱ γραμματεῖς τῶν υἱῶν Ισραηλ ἑαυτοὺς ἐν κακοῖς, λέγοντες Οὐκ ἀπολείψετε τῆς πλινθείας τὸ καθῆκον τῇ ἡμέρᾳ.

And the scribes of the sons of Israel saw themselves in evil plight, since it was said, 'You shall not reduce the prescribed daily output of bricks.'

Narrative — the scribes' recognition of their desperate situationἙώρων δέ
The imperfect Ἑώρων ('were seeing / realized') marks a moment of dawning comprehension — the scribes see themselves (ἑαυτοὺς) in evil plight (ἐν κακοῖς). The dative κακοῖς ('evils') renders Hebrew בְּרָעָה ('in trouble/evil'). The participial clause λέγοντες introduces the reason as a quasi-quotation: Οὐκ ἀπολείψετε τῆς πλινθείας τὸ καθῆκον — the jussive future ἀπολείψετε ('you shall not leave short / you shall not reduce') repeats the impossibility. The scribes now understand that there is no relief within the system.
Word-by-word analysis· 19 words
Ἑώρωνwere seeing / sawImpf Act Indic 3 Pl · ὁράωmain verb (imperfect — progressive comprehension)→ ingressive/progressive imperfect ('they began to see / were seeing themselves')ὁράω: 'see / perceive'; the imperfect Ἑώρων suggests gradual or dawning realization as the scribes process their situation after the audience with Pharaoh.
δὲand / nowpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with γραμματεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γραμματεῖςscribesNominativesubject→ participant prominenceγραμματεύς: see 5:6.
τῶνof theGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (ethnic identifier)→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive (ethnic identifier).
Ισραηλof IsraelGenitivegenitive (indeclinable proper noun)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as genitive (indeclinable proper noun).
ἑαυτοὺςthemselvesAccusativereflexive direct object (they see themselves — introspective realization)→ participial qualificationἑαυτούς: reflexive pronoun; the scribes are the subjects perceiving their own situation as one of danger and impossibility.
ἐνinpreposition (circumstance / state)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition (circumstance / state).
κακοῖςevils / evil plightDativeobject of ἐν (the state they find themselves in — 'in evils')→ sphere or referenceκακός: 'bad / evil / trouble / harmful'; ἐν κακοῖς ('in evils / in a bad situation') is an idiomatic expression for being in desperate trouble, rendering Hebrew בְּרָעָה ('in trouble / evil').
λέγοντεςsince it was said / sayingPres Act Ptcp Nom Pl Masc · λέγωparticiple (causal / quotative — introducing the decree that makes their situation evil)→ verbal action or stateλέγω: the participial λέγοντες here is unusual — the scribes are the nominative subject, yet what follows is Pharaoh's words; it functions as 'in that it was being said' or the participle introduces the reason for their plight.
Οὐκnotnegation→ clausal qualification or emphasisΟὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀπολείψετεyou shall leave short / fail to provideFut Act Indic 2 Pl · ἀπολείπωmain verb of the quoted decree (jussive future — absolute prohibition on shortfall)→ jussive future (categorical: 'you shall not leave anything short')ἀπολείπω: 'leave behind / leave short / fail to provide'; Οὐκ ἀπολείψετε τῆς πλινθείας τὸ καθῆκον ('you shall not leave the day's due of brick-making short') is a final, absolute formulation of the impossible demand.
τῆςof theGenitivearticle (with πλινθείας — partitive genitive with ἀπολείψετε)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πλινθείαςbrick-makingGenitivepartitive genitive (the output from which nothing must be left short)→ relational specificationπλινθεία: see 5:7.
τὸtheAccusativearticle (with καθῆκον — accusative of the substantivized participle)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
καθῆκονdue amount / requirementPres Act Ptcp Acc Sg Neut · καθήκωsubstantivized participle (direct object of ἀπολείψετε — 'the due amount')→ verbal action or stateκαθήκω: see 5:13; τὸ καθῆκον ('the thing that is due / the required amount') — the due daily quota that must be met in full.
τῇeach / theDativearticle (with ἡμέρᾳ — distributive temporal dative)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativetemporal dative (distributive: 'each day / on the day')→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ here means 'each / the [appointed] day' — the daily quota cannot be left short on any given day.
20

Συνήντησαν δὲ Μωυσεῖ καὶ Ααρων ἐρχομένοις εἰς συνάντησιν αὐτοῖς ἐκπορευομένων αὐτῶν ἀπὸ Φαραω.

And they met Moses and Aaron coming to meet them as they were going out from Pharaoh.

Narrative — encounter scene linking the two plotlinesΣυνήντησαν δέ
The encounter at the exit from Pharaoh's court is the structural hinge of the chapter: the scribes leaving Pharaoh meet Moses and Aaron who were presumably waiting or approaching. The verb συνήντησαν (from συναντάω) deliberately echoes the warning of 5:3 (μήποτε συναντήσῃ ἡμῖν θάνατος) — the feared divine 'meeting' has been replaced by an angry human one. The participial phrase ἐρχομένοις εἰς συνάντησιν αὐτοῖς ('coming to meet them') uses the formulaic εἰς συνάντησιν construction common in LXX meeting-scenes.
Word-by-word analysis· 13 words
Συνήντησανthey metAor Act Indic 3 Pl · συναντάωmain verb→ constative aorist (single encounter)συναντάω: 'meet / encounter'; see 5:3. The verb echoes Moses' and Aaron's warning that 'death or the sword might meet us' (5:3) — the feared meeting is now an angry confrontation with Israelite leaders.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσεῖMosesDativeindirect object / object of encounter (dative with συναντάω)→ sphere or referenceΜωυσῆς: dative Μωυσεῖ; see 5:1.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronDativeindirect object (coordinate with Μωυσεῖ — indeclinable used as dative by context)→ participant identificationΑαρων: indeclinable; see 5:1.
ἐρχομένοιςcomingPres Mid Ptcp Dat Pl Masc · ἔρχομαιattributive or circumstantial participle (modifying Μωυσεῖ καὶ Ααρων — they were coming toward the scribes)→ verbal action or stateἔρχομαι: 'come / go'; the participle in the dative agrees with Μωυσεῖ καὶ Ααρων and describes their direction of movement — toward the scribes.
εἰςto / forpreposition (purpose / direction — formulaic meeting-construction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition (purpose / direction — formulaic meeting-construction).
συνάντησινmeetingAccusativeobject of εἰς (the formulaic meeting-expression: εἰς συνάντησιν + dative = 'to meet someone')→ object specificationσυνάντησις: 'meeting / encounter'; the phrase ἔρχομαι εἰς συνάντησιν τινι is a standard LXX formula for a formal or intentional meeting — here Moses and Aaron were apparently on their way to meet the scribes.
αὐτοῖςthemDativedative (object of εἰς συνάντησιν — the scribes whom Moses and Aaron were coming to meet)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative (object of εἰς συνάντησιν — the scribes whom Moses and Aaron were coming to meet).
ἐκπορευομένωνas they were going outPres Mid Ptcp Gen Pl Masc · ἐκπορεύομαιgenitive absolute (the scribes' exit from Pharaoh — temporal frame)→ genitive absolute: contemporaneous time ('as they [the scribes] were going out')ἐκπορεύομαι: 'go out / come out / depart'; the genitive absolute ἐκπορευομένων αὐτῶν ἀπὸ Φαραω sets the temporal scene: the scribes are coming out of Pharaoh's court.
αὐτῶνthey / theirGenitivegenitive absolute subject (the scribes — subject of the genitive absolute)→ relational specificationαὐτῶν: meaning 'they'; pronoun marking person, possession, or reference within the clause; here it functions as genitive absolute subject (the scribes — subject of the genitive absolute).
ἀπὸfrompreposition (source — 'from Pharaoh [= from Pharaoh's presence]')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (source — 'from Pharaoh [= from Pharaoh's presence]').
ΦαραωPharaohGenitiveobject of ἀπό (indeclinable — source of the scribes' departure)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of ἀπό (indeclinable — source of the scribes' departure).
21

Καὶ εἶπαν αὐτοῖς Ἴδοι κύριος ὑμᾶς καὶ κρίναι, ὅτι ἐβδελύξατε τὴν ὀσμὴν ἡμῶν ἐναντίον Φαραω καὶ ἐναντίον τῶν θεραπόντων αὐτοῦ, δοῦναι ῥομφαίαν εἰς τὰς χεῖρας αὐτοῦ ἀποκτεῖναι ἡμᾶς.

And they said to them, 'May the LORD look upon you and judge, because you have made our smell abhorrent before Pharaoh and before his servants, so as to give a sword into his hand to kill us.'

Accusation — the scribes turn on Moses and AaronΚαὶ εἶπαν
The scribes' speech to Moses and Aaron is the chapter's emotional and theological climax before Moses' prayer. The optative Ἴδοι κύριος ('may the LORD look') and κρίναι ('and judge') are imprecatory optatives — a formal curse or appeal for divine judgment, invoking the LORD against Moses and Aaron. The key term is ἐβδελύξατε ('you have made abhorrent') — from βδελύσσομαι ('be disgusted / abhorred'), the same root used at 1:12 of the Egyptians' loathing of Israel. The phrase τὴν ὀσμὴν ἡμῶν ('our smell / odor') is an idiom for reputation/standing: 'you have made us stink before Pharaoh.' The final purpose clause δοῦναι ῥομφαίαν εἰς τὰς χεῖρας αὐτοῦ ἀποκτεῖναι ἡμᾶς ('so as to give a sword into his hand to kill us') recasts Moses' mission as a lethal conspiracy against Israel.
Word-by-word analysis· 28 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (speech of the scribes to Moses and Aaron)→ constative aoristλέγω (aor. εἶπαν, Koine form): introduces the third invitation.
αὐτοῖςto themDativeindirect object (Moses and Aaron)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (Moses and Aaron).
ἼδοιMay he see / lookAor Act Opt 3 Sg · ὁράωoptative of wish (imprecatory: 'may the LORD look [upon you and judge]')→ optative of wish / imprecation (invoking divine judgment upon Moses and Aaron)ὁράω: 'see / look'; the aorist optative Ἴδοι is a wish-optative — 'may he see.' Combined with κρίναι it forms a formal imprecation: 'may the LORD see and judge.' This is a reversal of the liberation-theology: the scribes call the LORD as judge against his own appointed liberator.
κύριοςthe LORDNominativesubject of the imprecatory optatives→ participant prominenceκύριος: the Tetragrammaton; see 5:1.
ὑμᾶςyouAccusativedirect object of Ἴδοι (Moses and Aaron — the objects of divine scrutiny)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of Ἴδοι (Moses and Aaron — the objects of divine scrutiny).
καὶandcoordinating conjunction (joining the two optatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κρίναιjudgeAor Act Opt 3 Sg · κρίνωoptative of wish (coordinate with Ἴδοι — imprecatory)→ optative of wish / imprecationκρίνω: 'judge / decide / evaluate'; the imprecatory pair Ἴδοι … κρίναι is a formal wish that God would examine and pass judgment on Moses and Aaron — a curse deployed by desperate men who see Moses' mission as the cause of their suffering.
ὅτιbecausecausal conjunction (giving the reason for the imprecation)→ discourse linkage or contrastὅτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
ἐβδελύξατεyou have made abhorrent / caused to stinkAor Act Indic 2 Pl · βδελύσσωmain verb of the causal clause (accusation)→ constative aorist (a completed act with present consequences)βδελύσσω / βδελύσσομαι: 'make abhorrent / cause to stink / abominate'; rendering Hebrew הִבְאַשְׁתֶּם ('you have caused our smell to stink'). The same root appeared at 1:12 (ἐβδελύσσοντο, 'they loathed') describing Egyptian revulsion at Israel's growth — now the scribes use it of Moses: Moses has made them loathsome before Pharaoh.
τὴνtheAccusativearticle (with ὀσμήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀσμὴνsmell / odor / reputationAccusativedirect object of ἐβδελύξατε→ object specificationὀσμή: 'smell / odor / scent'; τὴν ὀσμὴν ἡμῶν ('our odor') is a Hebrew idiom for one's standing or reputation before others: to 'make one's smell abhorrent' means to cause one to be held in contempt, to ruin one's standing. Rendering Hebrew אֶת-רֵיחֵנוּ ('our smell').
ἡμῶνourGenitivepossessive genitive (modifying ὀσμήν)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying ὀσμήν).
ἐναντίονbefore / in the presence ofpreposition (locative — in Pharaoh's sight)→ spatial or relational framingἐναντίον: 'before / in the presence of'; a Hebraizing preposition rendering Hebrew לִפְנֵי ('before / in the sight of'). It appears twice in the verse for rhetorical reinforcement.
ΦαραωPharaohGenitiveobject of ἐναντίον (indeclinable — 'before Pharaoh')→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of ἐναντίον (indeclinable — 'before Pharaoh').
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐναντίονbefore / in the presence ofpreposition (repeated — 'before his servants')→ spatial or relational framingἐναντίον: meaning 'before'; here it marks the relation signaled by preposition (repeated — 'before his servants').
τῶνhisGenitivearticle (with θεραπόντων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεραπόντωνservants / courtiersGenitiveobject of ἐναντίον (before whom the scribes' reputation is ruined)→ relational specificationθεράπων: 'servant / attendant / courtier'; a term of higher dignity than δοῦλος — used of Moses himself in LXX Numbers (Num 12:7). Here it refers to Pharaoh's court officials.
αὐτοῦhisGenitivepossessive genitive (modifying θεραπόντων)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (modifying θεραπόντων).
δοῦναιto giveAor Act Inf · δίδωμιpurpose / result infinitive (consequence of the resentment created — 'so as to give')→ infinitive of result / purposeδίδωμι: 'give'; the infinitive clause δοῦναι ῥομφαίαν εἰς τὰς χεῖρας αὐτοῦ ('to give a sword into his hand') expresses the result of Moses' actions — they have armed Pharaoh with justification to destroy Israel.
ῥομφαίανa swordAccusativedirect object of δοῦναι→ object specificationῥομφαία: 'sword / large blade'; in the LXX ῥομφαία (rather than μάχαιρα) often renders Hebrew חֶרֶב when the emphasis is on a slashing or destructive weapon; here it is a metaphor for lethal power or justification for destruction.
εἰςintopreposition (direction — into his hand)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition (direction — into his hand).
τὰςtheAccusativearticle (with χεῖρας)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativeobject of εἰς (the idiom 'give into the hand of' = empower to act against)→ object specificationχείρ: 'hand'; the idiom δοῦναι εἰς χεῖρας τινος ('give into the hand of') renders Hebrew נָתַן בְּיַד — 'to empower / deliver [an enemy] into someone's control.' Here it means Moses has handed Pharaoh a pretext to kill Israel.
αὐτοῦhisGenitivepossessive genitive (Pharaoh's hand — the enemy who has been empowered)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (Pharaoh's hand — the enemy who has been empowered).
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωpurpose infinitive (the feared consequence — 'to kill us')→ infinitive of purpose (Pharaoh's now-empowered intent)ἀποκτείνω: 'kill / slay'; the infinitive states the ultimate feared outcome: Moses' mission has not liberated Israel but put a weapon in Pharaoh's hands for their destruction.
ἡμᾶςusAccusativedirect object of ἀποκτεῖναι (the scribes and Israel as the threatened victims)→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀποκτεῖναι (the scribes and Israel as the threatened victims).
22

Ἐπέστρεψεν δὲ Μωυσῆς πρὸς κύριον καὶ εἶπεν Δέομαι, κύριε, ἵνα τί ἐκάκωσας τὸν λαὸν τοῦτον; καὶ ἵνα τί ἀπέστειλάς με;

And Moses returned to the LORD and said, 'I beseech you, Lord, why have you afflicted this people? And why did you send me?'

Lament — Moses turns to God in crisisἘπέστρεψεν δέ
Verse 22 opens Moses' closing prayer, the chapter's nadir. Ἐπέστρεψεν πρὸς κύριον ('returned to the LORD') marks a deliberate turning away from the human situation to direct divine address — the same verb used of Israel 'returning' in other contexts of divine encounter. The double ἵνα τί ('why?') is the chapter's third use of this Hebraism (cf. 5:4, 5:15), now directed upward as lament: why have you afflicted? why did you send me? The verb ἐκάκωσας ('you have afflicted / done evil to') uses the same root as the scribes' ἐν κακοῖς (5:19) — Moses echoes the scribes' assessment back to God.
Word-by-word analysis· 20 words
Ἐπέστρεψενreturned / turned backAor Act Indic 3 Sg · ἐπιστρέφωmain verb (Moses' deliberate action of turning to God)→ constative aorist (single purposeful return to the LORD)ἐπιστρέφω: 'turn back / return / turn toward'; the compound ἐπι- indicates a complete turning around and toward. Moses' ἐπέστρεψεν … πρὸς κύριον is a formal act of prayer — turning from the earthly situation to address God directly.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: see 5:1.
πρὸςtopreposition (direction of prayer — toward the LORD)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction of prayer — toward the LORD).
κύριονthe LORDAccusativeobject of πρὸς (divine addressee of the prayer)→ object specificationκύριος: the Tetragrammaton; see 5:1.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΔέομαιI beseech / I prayPres Mid Indic 1 Sg · δέομαιmain verb (petition formula — opening of the prayer)→ performative present (the saying is the act of beseeching)δέομαι: 'beseech / beg / pray'; used as a formula of urgent entreaty, typically followed by a vocative. Rendering Hebrew בִּי אֲדֹנָי ('please, Lord / if it please you, Lord') — a common Hebrew petition opener.
κύριεLordVocativevocative (divine address — Moses addresses God directly)→ direct addressκύριος: vocative κύριε; Moses addresses the Tetragrammaton in the vocative as his personal sovereign. The same form is used in psalms of lament.
ἵναwhyinterrogative particle (with τί: 'why?' — Hebraism)→ discourse linkage or contrastἵνα τί: see 5:4; the third instance of this Hebraism in the chapter. Here it is directed to God: 'why?'
τίwhatAccusativeinterrogative (with ἵνα: 'why?')→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (with ἵνα: 'why?').
ἐκάκωσαςhave you afflicted / done evil toAor Act Indic 2 Sg · κακόωmain verb of the lament question→ constative aorist (the fact of affliction stands as evidence before God)κακόω: 'do evil to / harm / afflict / mistreat'; rendering Hebrew הֲרֵעֹתָה ('you have done evil to / you have treated badly'). Moses' lament-question is bold — he holds God responsible for the worsened condition. The root κακ- echoes the scribes' ἐν κακοῖς (5:19).
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἐκάκωσας→ object specificationλαός: see 5:1; the people whom God called 'my people' in v.1 Moses now calls τοῦτον — 'this people' — with a slightly distancing tone born of anguish.
τοῦτονthisAccusativedemonstrative (attributive with λαόν — 'this people')→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (attributive with λαόν — 'this people').
καὶandcoordinating conjunction (introducing the second lament question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναwhyinterrogative particle (with τί — repeated Hebraism)→ discourse linkage or contrastἵνα: meaning 'why'; conjunction or particle linking this unit with the surrounding discourse.
τίwhatAccusativeinterrogative (with ἵνα)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (with ἵνα).
ἀπέστειλάςdid you sendAor Act Indic 2 Sg · ἀποστέλλωmain verb of the second lament question→ constative aorist (the fact of the divine commission is now questioned)ἀποστέλλω: 'send / commission'; the simplex form of ἐξαποστέλλω (the liberation-refrain verb of 5:1). Moses' question — 'why did you send me?' — turns the divine commission itself into a question. The entire prophetic sending of chapters 3–4 is now in crisis.
μεmeAccusativedirect object (Moses himself — the commissioned agent whose mission appears to have failed)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Moses himself — the commissioned agent whose mission appears to have failed).
23

Καὶ ἀφ᾿ οὗ εἰσελήλυθα πρὸς Φαραω λαλεῖν ἐπὶ τῷ σῷ ὀνόματι, ἐκάκωσεν τὸν λαὸν τοῦτον, καὶ οὐκ ἐρρύσω τὸν λαόν σου.

And from the time I went to Pharaoh to speak in your name, he has afflicted this people, and you have not delivered your people.

Lament continued — evidence presented before GodΚαὶ ἀφ᾿ οὗ
Verse 23 is the climax of Moses' lament and the theological nadir of the chapter. The temporal phrase ἀφ᾿ οὗ εἰσελήλυθα ('from the time I went in') uses the perfect εἰσελήλυθα — 'from the time I have entered,' emphasizing the ongoing situation since his first audience. The perfect marks both the completed entry and its continuing consequences. Moses presents two facts: (1) Pharaoh has afflicted this people (ἐκάκωσεν, aorist — picking up 5:22's ἐκάκωσας and now assigning the proximate cause to Pharaoh); (2) God has not delivered his people (οὐκ ἐρρύσω). The verb ῥύομαι ('rescue / deliver') is the LXX's most emphatic word for divine salvation — used in the Psalms and prophets for God's covenantal rescue. Its negation here — οὐκ ἐρρύσω τὸν λαόν σου — is Moses' starkest accusation: God has not done what he promised. This prayer is answered by the great divine self-disclosure of chapter 6.
Word-by-word analysis· 21 words
Καὶandnarrative conjunction (continuing Moses' prayer)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφ᾿frompreposition (temporal — ἀφ᾿ οὗ = 'from the time when / since')→ spatial or relational framingἀπό: in the construction ἀφ᾿ οὗ + perfect/aorist verb, it means 'from the time that / since' — a temporal clause of reference marking the start of the period being lamented.
οὗwhich / whenGenitivegenitive relative pronoun (with ἀφ᾿: 'from which [time]')→ relational specificationὅς: relative pronoun; ἀφ᾿ οὗ ('from which [time] / since') is a standard temporal construction.
εἰσελήλυθαI have gone in / went inPerf Act Indic 1 Sg · εἰσέρχομαιmain verb of the temporal clause (perfect — the entry stands as a completed act with ongoing consequences)→ intensive perfect (the entry is a completed fact whose consequences persist: 'since I went in — and am dealing with the consequences')εἰσέρχομαι: see 5:1; the perfect εἰσελήλυθα recalls the opening entry of 5:1 (εἰσῆλθεν) and frames the entire chapter as the period since that fateful audience.
πρὸςtopreposition (direction — to Pharaoh)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition (direction — to Pharaoh).
ΦαραωPharaohAccusativeobject of πρὸς (indeclinable proper noun)→ participant identificationΦαραω: transliterated proper name rendered in Greek letters; here it functions as object of πρὸς (indeclinable proper noun).
λαλεῖνto speakPres Act Inf · λαλέωpurpose infinitive (the purpose of the entry — to speak in God's name)→ infinitive of purposeλαλέω: 'speak / declare'; the verb of prophetic declaration, often used for divine speech (cf. λαλεῖν τὰ ῥήματα κυρίου — 'to speak the words of the LORD'). Moses describes his mission as speaking in the divine name.
ἐπὶin / onpreposition (basis / authority — 'in your name / on the authority of your name')→ spatial or relational framingἐπί + dative: 'in the name of / on the basis of'; ἐπὶ τῷ σῷ ὀνόματι ('in/on your name') is a formulaic expression for acting under divine authority or authorization.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σῷyourDativepossessive adjective (attributive — 'your name')→ participial qualificationσός: 'your (own)'; emphatic possessive, as at 5:15 (τοῖς σοῖς οἰκέταις).
ὀνόματιnameDativeobject of ἐπί (the divine name under which Moses acted)→ sphere or referenceὄνομα: 'name'; in Hebrew and LXX thought, the divine name is not merely a label but the expression of divine identity, character, and authority. To speak ἐπὶ τῷ ὀνόματι ('in the name') is to act as an authorized representative.
ἐκάκωσενhe has afflicted / done evil toAor Act Indic 3 Sg · κακόωmain verb (the fact of Pharaoh's worsened oppression)→ constative aorist (completed act with present evidence)κακόω: see 5:22; at 5:22 Moses asked 'why have you [God] afflicted?' using ἐκάκωσας (2 sg.); now in 5:23 he assigns the proximate action to Pharaoh with ἐκάκωσεν (3 sg.) — distinguishing the human agent from the divine responsibility he is about to hold God accountable for.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἐκάκωσεν→ object specificationλαός: see 5:1.
τοῦτονthisAccusativedemonstrative (attributive with λαόν — 'this people')→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (attributive with λαόν — 'this people').
καὶandcoordinating conjunction (introducing the climactic accusation against God)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (the crucial negation — 'you have NOT')→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐρρύσωyou have delivered / rescuedAor Mid Indic 2 Sg · ῥύομαιmain verb of the climactic accusation (addressed to God)→ constative aorist (the deliverance has not happened — a fact Moses holds before God)ῥύομαι: 'rescue / deliver / save'; one of the strongest LXX words for divine salvation — used in the Psalms (ῥύσαι με, 'deliver me'), in the prophets, and in the exodus narrative itself for God's promised rescue. οὐκ ἐρρύσω τὸν λαόν σου ('you have not delivered your people') is Moses' starkest accusation: the God who promised ἐξαποστελῶ ('I will send away / release') at 3:10 has not acted. The verb's force here depends on its contrast with God's own liberation-promises — this is Moses holding God to his word.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐρρύσω→ object specificationλαός: 'people'; note the shift from τοῦτον ('this people,' slightly distancing) in the first clause to σου ('your people') in the final phrase — Moses returns the people to God using God's own possessive claim from 5:1 (τὸν λαόν μου), holding God to his own stated ownership and responsibility.
σουyourGenitivepossessive genitive (modifying λαόν — 'your people' — the divine claim turned accusation)→ relational specificationσου: the final word of the chapter; Moses closes by returning God's own possessive claim — λαόν σου ('your people') echoing the divine demand Ἐξαπόστειλον τὸν λαόν μου of v.1. The chapter ends not with resolution but with God's own word thrown back at him in lamentation.