1
Εἶπεν δὲ κύριος πρὸς Μωυσῆν· Νῦν ὄψῃ ἃ ποιήσω τῷ Φαραώ· ἐν γὰρ χειρὶ κραταιᾷ ἀπολύσει αὐτούς, καὶ ἐν βραχίονι ὑψηλῷ ἐκβαλεῖ αὐτοὺς ἐκ τῆς γῆς αὐτοῦ.
But the LORD said to Moses: 'Now you shall see what I will do to Pharaoh; for with a mighty hand he will send them away, and with a high arm he will drive them out of his land.'
δέ links the verse to Moses' complaint at 5:22–23 as a sharp divine rejoinder. The emphatic νῦν ('now') marks the theological turning-point: oppression becomes the occasion for the LORD's mightier self-disclosure. The verse is transitional — it announces the character of the divine action before the deeper name-revelation of 6:2–8.
Word-by-word analysis· 27 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist (single complete utterance)Εἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέbutpostpositive adversative-transitional conjunction→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLordNominativesubject (nominative)→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; here and throughout this chapter κύριος functions as a proper divine name rather than a mere honorific. The name-revelation discourse of 6:2–3 turns on the full weight of this very word.
πρόςtopreposition governing direction (toward)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition governing direction (toward).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: LXX transliteration of Hebrew מֹשֶׁה; fully declinable in Greek (nom. Μωυσῆς, gen. Μωυσέως / Μωυσῆ, acc. Μωυσῆν, dat. Μωυσεῖ). Moses is the human broker between the LORD's self-disclosure and the enslaved people.
Νῦνnowtemporal adverb (emphatic: at this very moment)→ adverbial qualificationνῦν: emphatic temporal marker signaling the immediacy of the divine response; echoes Moses' complaint ('Why have you not delivered?' 5:22–23) and pivots the narrative from lament to action.
ὄψῃyou shall seeFut Mid Indic 2 Sg · ὁράωmain verb (divine promise addressed to Moses)→ predictive future (certain future event grounded in divine purpose)ὁράω: 'to see'; the second-singular future is a rhetorical challenge — Moses who accused God of inaction (5:23) will be the witness of unprecedented acts; seeing is the appointed mode of vindication.
ἅwhatAccusativerelative pronoun (accusative, direct object of ποιήσω)→ participant referenceἅ: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, direct object of ποιήσω).
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb in relative clause (divine agency announced)→ predictive future (divine sovereign act)ποιέω: 'to do, act'; in the Exodus narrative ποιέω + τῷ Φαραώ frames the plagues as divine deeds performed against the king as embodiment of empire.
τῷtoDativearticle with Φαραώ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαραώPharaohDativedative of disadvantage (indirect object)→ participant identificationΦαραώ: Egyptian title פַּרְעֹה ('great house'), transliterated as an indeclinable proper noun in LXX Greek. Functions as a title throughout Exodus rather than a personal name.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
γάρforpostpositive explanatory particle (causal)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
χειρίhandDativedative of means (instrument of divine compulsion)→ sphere or referenceχείρ: 'hand'; the formula χειρὶ κραταιᾷ ('with a mighty hand') renders Hebrew יָד חֲזָקָה, the Exodus's signature theological phrase for irresistible divine power in history (cf. Exod 13:9; Deut 4:34; 26:8). The 'hand of God' becomes a key idiom in NT kerygma (Acts 4:28; 13:11).
κραταιᾷmightyDativeattributive adjective agreeing with χειρί→ sphere or referenceκραταιός: 'mighty, strong'; renders Hebrew חֲזָקָה; the cognate verb κραταιόω is used of Pharaoh's heart being hardened in later chapters — bitter irony: the strength that hardens Pharaoh ultimately compels his surrender.
ἀπολύσειhe will send awayFut Act Indic 3 Sg · ἀπολύωmain verb (Pharaoh as grammatical subject under divine compulsion)→ predictive future (divinely guaranteed outcome)ἀπολύω: 'to send away, release, dismiss'; Pharaoh is the grammatical subject but divine compulsion is the theological subject; the legal-commercial sense of releasing from obligation is ironic — Pharaoh must release those he has enslaved.
αὐτούςthemAccusativedirect object (the sons of Israel)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the sons of Israel).
καίandcoordinating conjunction (sequential intensification)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
βραχίονιarmDativedative of means→ sphere or referenceβραχίων: 'arm'; renders Hebrew זְרוֹעַ; 'with a high arm' (βραχίονι ὑψηλῷ) is the Exodus's second great power-phrase, signifying publicly displayed divine sovereignty; the phrase recurs verbatim at Acts 13:17 in Paul's Pisidian Antioch sermon, embedding the Exodus typology directly into NT kerygma.
ὑψηλῷhighDativeattributive adjective agreeing with βραχίονι→ sphere or referenceὑψηλός: 'high, uplifted, exalted'; the uplifted arm denotes visible, public divine action performed before Pharaoh and all Egypt; cf. Acts 13:17 ἐν ὑψηλῷ βραχίονι.
ἐκβαλεῖhe will drive outFut Act Indic 3 Sg · ἐκβάλλωmain verb (Pharaoh as subject, divine compulsion implied)→ predictive future (intensification of ἀπολύσει: not merely release but expulsion)ἐκβάλλω: 'to cast out, drive out, expel'; intensifies ἀπολύσει — the release will be so total as to amount to expulsion. In NT usage ἐκβάλλω is the standard verb for casting out demons (Mark 1:34), importing an exorcistic overtone when applied to the Exodus typology.
αὐτούςthemAccusativedirect object→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitiveobject of ἐκ (Egypt implied)→ relational specificationγῆς: meaning 'land'; it serves as object of ἐκ (Egypt implied).
αὐτοῦhisGenitivegenitive of possession (Pharaoh's land)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's land).
2
Ἐλάλησεν δὲ ὁ θεὸς πρὸς Μωυσῆν καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι κύριος.
And God spoke to Moses and said to him: 'I am the LORD.'
A second divine speech formula (following v.1's εἶπεν) signals a new, deeper level of self-disclosure. Note the shift from κύριος as speaker-tag (v.1) to θεός as subject here — the narrator's θεός ('God') gives way to the self-announced κύριος in the direct speech: the move from general divine identity to the covenantal proper name is the chapter's driving theological arc.
Word-by-word analysis· 12 words
ἘλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech action, introductory)→ constative aorist (single completed speech-act)λαλέω: 'to speak'; λαλέω + εἶπεν in the same verse is a Hebraism of דִּבֶּר ... וַיֹּאמֶר — the first verb announces the act of communication, the second introduces the content. This double formula is the standard LXX construction for a new divine speech unit.
δέandpostpositive transitional conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject (nominative)→ participant prominenceθεός: renders Hebrew אֱלֹהִים (Elohim), the generic divine title; the narrator uses θεός as subject-tag in the introduction, while the divine speech itself switches to κύριος. The interplay of θεός and κύριος throughout Exodus mirrors the Hebrew alternation of אֱלֹהִים and יהוה.
πρόςtopreposition + accusative (directional: toward)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: toward).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
καίandcoordinate conjunction (sequential, introducing direct speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct discourse)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ἘγώINominativeemphatic subject pronoun (opening the divine self-identification)→ participant referenceἘγώ: emphatic personal pronoun as subject of εἰμι; the Ἐγώ εἰμι κύριος formula occurs seven times in this chapter (6:2, 6, 7, 8, 29) and is the liturgical refrain of the Holiness Code (Lev 18–26). In the NT the Johannine ἐγώ εἰμι sayings (John 8:58 πρὶν Ἀβραὰμ γενέσθαι ἐγώ εἰμι) invoke this very Exodus formula.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (divine self-identification formula)→ gnomic / identity present (timeless identity assertion)εἰμί: in the Ἐγώ εἰμι formula the copula functions as more than predication — it is a performative identity-claim, the verbal core of Exodus name-theology. The present tense marks timeless divine being over against the historical moments of the patriarchal appearances (aorist ὤφθην, v.3).
κύριοςLordNominativepredicate nominative (the divine name being claimed)→ participant prominenceκύριος: as predicate here, the very word is the name being self-announced; since the LXX uses κύριος to render the Tetragrammaton throughout, the sentence 'I am κύριος' has a self-referential quality — the word the Greek reader encounters is simultaneously the name being revealed.
3
καὶ ὤφθην πρὸς Αβρααμ καὶ Ισαακ καὶ Ιακωβ, θεὸς ὢν αὐτῶν, καὶ τὸ ὄνομά μου κύριος οὐκ ἐδήλωσα αὐτοῖς.
And I appeared to Abraham and Isaac and Jacob, being their God, and my name LORD I did not make plain to them.
The verse is the theological crux of the chapter. The LXX diverges sharply from the Hebrew: where the MT reads 'I appeared as El Shaddai (בְּאֵל שַׁדַּי)' the LXX writes θεὸς ὢν αὐτῶν ('being their God'), eliminating the patriarchal divine title El Shaddai entirely. The contrast the LXX draws is therefore not between two divine names but between covenant-relationship ('being their God') and the undisclosed name κύριος. The flag word is ἐδήλωσα: 'I did not make plain/manifest' — softer than the MT's 'I was not known,' allowing that the patriarchs heard the name without grasping its full revelatory force.
Word-by-word analysis· 19 words
καίandnarrative continuative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθηνI appearedAor Pass Indic 1 Sg · ὁράωmain verb (divine appearance formula)→ constative aorist (the sum of patriarchal appearances)ὁράω passive ('I was seen / I appeared'): renders Hebrew וָאֵרָא; the passive voice preserves divine initiative — God controls these appearances. The same formula opens the patriarchal theophanies in Genesis (ὤφθη κύριος τῷ Αβρααμ, Gen 12:7; 17:1; 18:1). The aorist gathers all three patriarchal appearance-traditions into a single constative act.
πρόςtopreposition + accusative (directional: to / toward)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: to / toward).
ΑβρααμAbrahamAccusativeindeclinable proper noun, object of πρός→ participant identificationΑβρααμ: indeclinable in LXX Greek, following the transliteration convention for the patriarchal name (Hebrew אַבְרָהָם); the triadic formula Αβρααμ–Ισαακ–Ιακωβ is the covenant-anchor of the Exodus narrative and recurs throughout Exodus and Deuteronomy.
καίandsimple coordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacAccusativeindeclinable proper noun, object of πρός→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of πρός.
καίandsimple coordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobAccusativeindeclinable proper noun, object of πρός→ participant identificationΙακωβ: the third patriarch; Israel's eponymous ancestor (renamed Ισραηλ at Gen 32:28, but here in the individual-ancestor register); the patriarchal trio closes with him.
θεόςGodNominativepredicate nominative in participial clause (θεὸς ὢν αὐτῶν)→ participant prominenceθεός: the key word of the LXX's translation of this crux. The MT reads 'I appeared as El Shaddai (בְּאֵל שַׁדַּי)'; the LXX replaces this with θεὸς ὢν αὐτῶν ('being their God'), domesticating the archaic patriarchal title. The theological effect: in the MT the contrast is between two divine names (El Shaddai → YHWH); in the LXX the contrast is between covenant-relationship ('being their God') and covenant-name not yet fully disclosed.
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίcircumstantial participle (manner / attendant circumstance)→ progressive / durative (ongoing covenant-relationship during the patriarchal era)εἰμί participle: 'being'; the participial phrase θεὸς ὢν αὐτῶν renders Hebrew בְּאֵל שַׁדַּי — a major translational substitution that frames the patriarchal era not in terms of a different divine name but in terms of a covenant-relationship maintained without full name-disclosure. The present participle (rather than aorist) captures the continuous character of that being-their-God.
αὐτῶνtheirGenitivegenitive of possession / reference (their God)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession / reference (their God).
καίandadversative coordination (introducing the name-withholding clause)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόtheAccusativearticle with ὄνομά (making 'name' definite: the specific divine name)→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameAccusativedirect object of ἐδήλωσα (fronted for emphasis)→ object specificationὄνομα: 'name'; in biblical thought the divine name is the vehicle of self-revelation and accessible presence — to know the name is to know the God. 'My name κύριος I did not make plain' means the full covenantal depth of that name was not yet disclosed, even if the name itself was known and used.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
κύριοςLordNominativepredicate nominative (the name identified)→ participant prominenceκύριος: here the word itself functions as the divine name being named — a self-referential moment in the LXX text, since κύριος throughout replaces the Tetragrammaton. The disclosure 'my name κύριος I did not make plain' has a different register in the LXX from the MT: in the MT the contrast is YHWH vs. El Shaddai; in the LXX κύριος is both the familiar word the reader uses and the newly disclosed name.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐδήλωσαI did not make plainAor Act Indic 1 Sg · δηλόωmain verb (historical non-disclosure)→ constative aorist (summarizing the entire patriarchal era)δηλόω: 'to make clear, manifest, declare'; the LXX's choice of δηλόω rather than γνωρίζω ('make known') or ἀποκαλύπτω ('reveal') gives the disclosure a sense of making something previously opaque now fully transparent. The MT uses the niphal of ידע ('I was not known by my name YHWH') — a stronger claim than the LXX's 'I did not make it plain.'
αὐτοῖςto themDativedative of indirect object (the patriarchs)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the patriarchs).
4
καὶ ἔστησα τὴν διαθήκην μου πρὸς αὐτοὺς ὥστε δοῦναι αὐτοῖς τὴν γῆν Χανααν, τὴν γῆν ἣν παρῴκησαν, ἐν ᾗ καὶ παρῴκησαν ἐπ᾿ αὐτῆς.
And I established my covenant with them to give them the land of Canaan, the land in which they sojourned, in which they sojourned upon it.
The verse grounds the imminent Exodus in the prior covenant history: the land-promise given to the patriarchs is the theological basis for the redemption about to be enacted. The resumptive phrase 'in which they sojourned, in which they sojourned upon it' is a Hebraism (ἐν ᾗ καὶ παρῴκησαν ἐπ᾿ αὐτῆς calques the Hebrew relative + resumptive pronoun construction), highlighting that the patriarchs lived as landless sojourners in the very land that was already legally theirs by divine promise.
Word-by-word analysis· 23 words
καίandnarrative continuative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστησαI establishedAor Act Indic 1 Sg · ἵστημιmain verb (divine covenant-establishment)→ constative aorist (the historical act of covenant-making with the patriarchs)ἵστημι: 'to set, establish, stand'; ἔστησα τὴν διαθήκην ('I established the covenant') renders Hebrew הֲקִימֹתִי אֶת־בְּרִיתִי; the covenant is depicted as something fixed and standing — a permanent divine commitment that grounds the entire Exodus redemption.
τήνtheAccusativearticle→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object→ object specificationδιαθήκη: 'covenant, testament'; the LXX's standard rendering of Hebrew בְּרִית; in the LXX διαθήκη leans toward the sense of a unilateral divine disposition (will/testament) rather than a bilateral treaty — God establishes it, humans receive it. The patriarchal land-promise covenant is the theological basis for the Exodus, and its memory (ἐμνήσθην τῆς διαθήκης, 2:24) was the trigger for the divine response to Israel's groaning.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πρόςwithpreposition + accusative (covenant-partner marker: 'toward / with')→ spatial or relational framingπρός: meaning 'with'; here it marks the relation signaled by preposition + accusative (covenant-partner marker: 'toward / with').
αὐτούςthemAccusativeobject of πρός (the patriarchs as covenant-partners)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (the patriarchs as covenant-partners).
ὥστεso as toconsecutive conjunction introducing infinitive of purpose/result→ discourse linkage or contrastὥστε: meaning 'so as to'; conjunction or particle linking this unit with the surrounding discourse.
δοῦναιto giveAor Act Inf · δίδωμιinfinitive of purpose/result (content of the covenant)→ constative (the land-gift as the covenant's promised outcome)δίδωμι: 'to give'; the infinitive expresses the content of the covenant: its purpose is the land-gift. The same verb-root reappears in the seventh promise δώσω (6:8), binding covenant-past to covenant-fulfillment in a single δίδωμι-act.
αὐτοῖςto themDativedative of indirect object→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
τήνtheAccusativearticle→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of δοῦναι→ object specificationγῆν: meaning 'land'; it serves as direct object of δοῦναι.
ΧαναανCanaanGenitiveindeclinable proper noun (genitive of description: the land of Canaan)→ participant identificationΧανααν: LXX transliteration of Hebrew כְּנַעַן; indeclinable; the promised land, scene of the patriarchs' sojourning and the telos of the Exodus-journey.
τήνtheAccusativearticle (resumptive apposition beginning the relative clause)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeresumptive apposition to τὴν γῆν Χανααν→ object specificationγῆν: meaning 'land'; it serves as resumptive apposition to τὴν γῆν Χανααν.
ἥνwhichAccusativerelative pronoun (accusative object of παρῴκησαν)→ participant referenceἥν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative object of παρῴκησαν).
παρῴκησανthey sojourned inAor Act Indic 3 Pl · παροικέωmain verb in relative clause→ constative aorist (the whole of the patriarchal sojourning in Canaan)παροικέω: 'to sojourn as a resident alien, dwell temporarily'; renders Hebrew גּוּר; the patriarchs were legally landless sojourners (παρεπίδημοι) in the very land promised to them — a founding irony of Israelite faith developed extensively in Heb 11:9–10 (ἐν γῇ τῆς ἐπαγγελίας ὡς ἀλλοτρίᾳ παρῴκησεν).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ᾗwhichDativerelative pronoun (dative after ἐν, resumptive)→ participant reference or interestᾗ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative after ἐν, resumptive).
καίalsoemphatic particle (intensifying the resumption)→ discourse linkage or contrastκαί: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
παρῴκησανthey sojournedAor Act Indic 3 Pl · παροικέωmain verb (resumptive second instance — Hebraism)→ constative aoristπαροικέω: the double παρῴκησαν (once in the relative clause, once with the resumptive pronoun αὐτῆς) is a Hebraism: the LXX calques the Hebrew relative + resumptive pronoun construction (the land which they sojourned in it), characteristic of literal LXX translation style.
ἐπ᾿uponpreposition + genitive (upon, in — resumptive prepositional phrase)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + genitive (upon, in — resumptive prepositional phrase).
αὐτῆςitGenitiveresumptive genitive pronoun (referring back to τὴν γῆν)→ relational specificationαὐτῆς: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as resumptive genitive pronoun (referring back to τὴν γῆν).
5
καὶ ἐγὼ εἰσήκουσα τὸν στεναγμὸν τῶν υἱῶν Ισραηλ, ὃν οἱ Αἰγύπτιοι καταδουλοῦνται αὐτούς, καὶ ἐμνήσθην τῆς διαθήκης ὑμῶν.
And I myself have heard the groaning of the sons of Israel, whom the Egyptians are enslaving, and I remembered your covenant.
Divine hearing and divine remembering are the two acts that motivate the seven promises of 6:6–8. The same paired formula (heard groaning / remembered covenant) appeared at 2:24 as the decisive theological hinge; its repetition here forms a near-quotation of that earlier verse, signaling that the divine response to Israel's cry is now arriving in full force. The pronoun shift from αὐτούς (them, the Israelites) to ὑμῶν (your, second person plural) anticipates the direct address to Israel in 6:6 ff.
Word-by-word analysis· 18 words
καίandnarrative continuative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγώINominativeemphatic subject pronoun→ participant referenceἐγώ: emphatic personal pronoun placed before the verb for stress — 'and I myself have heard'; the emphasis contrasts with Moses' implicit accusation in 5:22–23 that God had not heard or acted.
εἰσήκουσαI have heardAor Act Indic 1 Sg · εἰσακούωmain verb (divine hearing-response)→ constative aorist (completed act of attentive hearing)εἰσακούω: 'to hear attentively, heed'; renders Hebrew שָׁמַע + accusative; the divine εἰσήκουσα τοῦ στεναγμοῦ is cited verbatim at Acts 7:34 in Stephen's speech — ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου ... καὶ τοῦ στεναγμοῦ αὐτῶν ἤκουσα — establishing the Exodus as the template for divine response to all oppression.
τόνtheAccusativearticle→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
στεναγμόνgroaningAccusativedirect object→ object specificationστεναγμός: 'groaning, groan'; renders Hebrew נַאֲקָה (the groan of the oppressed); the same word appears in Rom 8:22–23 (the groaning of creation and of believers) and Acts 7:34 (LXX citation), making Israel's groaning a paradigm for the pneumatological and eschatological groaning of all creation awaiting redemption.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of possession.
ΙσραηλIsraelGenitiveindeclinable genitive proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive proper noun.
ὅνwhomAccusativerelative pronoun (accusative, object of καταδουλοῦνται)→ participant referenceὅν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, object of καταδουλοῦνται).
οἱtheNominativearticle with Αἰγύπτιοι→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of relative clause→ participant prominenceΑἰγύπτιοι: 'Egyptians'; the present tense of καταδουλοῦνται ('are enslaving') frames the oppression as still ongoing in the narrative present, while the covenant-remembrance stands in contrast as the divine response already in motion.
καταδουλοῦνταιare enslavingPres Mid Indic 3 Pl · καταδουλόωmain verb of relative clause (describing ongoing oppression)→ progressive present (ongoing subjugation)καταδουλόω: 'to enslave completely, reduce to total bondage'; the κατα- prefix intensifies — not mere servitude but utter subjugation; the compound is stronger than simple δουλόω and matches the severity of what the redemption (λυτρώσομαι, v.6) must undo.
αὐτούςthemAccusativedirect object of καταδουλοῦνται→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of καταδουλοῦνται.
καίandcoordinate conjunction (sequential: second act of divine memory)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμνήσθηνI rememberedAor Pass Indic 1 Sg · μιμνήσκομαιmain verb (divine covenant-activation)→ constative aorist (the moment of covenant-memory become covenant-action)μιμνήσκομαι: 'to remember'; the formula ἐμνήσθην τῆς διαθήκης ('I remembered the covenant') is the theological hinge of the whole Exodus narrative, appearing first at 2:24 as the bridge between the people's groaning and God's decisive response. Divine 'remembering' is not recollection but covenant-activation: the LORD does not merely recall the promise but re-engages its fulfillment.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηςcovenantGenitivegenitive object of ἐμνήσθην→ relational specificationδιαθήκη: the patriarchal covenant of 6:4 is now explicitly invoked as the ground of the coming redemption; the word forms an inclusio with 6:4 (ἔστησα τὴν διαθήκην μου) — the covenant-establishment of the past becomes the covenant-memory of the present becomes the covenant-fulfillment of the future.
ὑμῶνyourGenitivegenitive of possession (second person plural — anticipatory address to Israel)→ relational specificationὑμῶν: 'your (pl.)'; the pronoun shift from the third-person αὐτῶν (the sons of Israel) to the second-person ὑμῶν ('your covenant') is notable — the LXX text turns toward direct address in anticipation of the second-person plural of 6:6–8. Some manuscripts read αὐτῶν, which is syntactically more natural.
6
διὰ τοῦτο εἰπὸν τοῖς υἱοῖς Ισραηλ· Ἐγώ εἰμι κύριος καὶ ἐξάξω ὑμᾶς ἀπὸ τῆς δυναστείας τῶν Αἰγυπτίων καὶ ῥύσομαι ὑμᾶς ἐκ τῆς δουλείας καὶ λυτρώσομαι ὑμᾶς ἐν βραχίονι ὑψηλῷ καὶ κρίσει μεγάλῃ·
Therefore say to the sons of Israel: 'I am the LORD, and I will lead you out from the dominion of the Egyptians, and I will rescue you from slavery, and I will redeem you with a high arm and with great judgment;'
διὰ τοῦτο ('therefore') draws the consequence of divine hearing and covenant-remembrance (vv.4–5): Moses is to proclaim the seven promises to Israel. The verse contains the first three of the seven 'I will' statements (ἐξάξω, ῥύσομαι, λυτρώσομαι), culminating in the λυτρώσομαι crux — the Exodus-redemption vocabulary that funds NT soteriology. The Ἐγώ εἰμι κύριος formula opens the proclamation, grounding every promise in the divine identity disclosed in vv.2–3.
Word-by-word analysis· 32 words
διάon account ofpreposition + accusative (causal: 'on account of this')→ spatial or relational framingδιά: meaning 'on account of'; here it marks the relation signaled by preposition + accusative (causal: 'on account of this').
τοῦτοthisAccusativedemonstrative pronoun (object of διά, pointing back to vv.4–5)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (object of διά, pointing back to vv.4–5).
εἰπόνsayAor Act Impv 2 Sg · λέγωmain verb (divine command: Moses to proclaim)→ ingressive aorist imperative (command to begin speaking to Israel)λέγω: the divine imperative now turns Moses outward from receiving the covenant-promises to proclaiming them; the command εἰπόν frames the seven 'I will' statements as a divine speech-act mediated through Moses.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of indirect object→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative of indirect object.
ΙσραηλIsraelDativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ἘγώINominativeemphatic subject (opening the divine self-identification before each promise)→ participant referenceἘγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject (opening the divine self-identification before each promise).
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (divine self-identification)→ gnomic / identity presentεἰμί: the Ἐγώ εἰμι κύριος formula anchors each covenant-promise in the divine identity; the promises are not free-floating assurances but covenantal obligations of the self-naming God. The refrain recurs at 6:7, 8, 29.
κύριοςLordNominativepredicate nominative→ participant prominenceκύριος: meaning 'Lord'; it serves as predicate nominative.
καίandcontinuative introducing the first promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξάξωI will lead you outFut Act Indic 1 Sg · ἐξάγωmain verb (first of seven covenant-promises)→ predictive future (divinely guaranteed outcome)ἐξάγω: 'to lead out'; the first and foundational Exodus-promise; the participle ὁ ἐξαγαγών ('the one who led out') becomes a fixed theological epithet of YHWH throughout the OT (Exod 20:2; Deut 5:6; Pss 80:9 LXX) and recurs in NT citations of the Exodus kerygma.
ὑμᾶςyouAccusativedirect object (the sons of Israel)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the sons of Israel).
ἀπόfrompreposition + genitive (separation from)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation from).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
δυναστείαςdominionGenitiveobject of ἀπό (source of the oppression)→ relational specificationδυναστεία: 'rule, dominion, power'; renders Hebrew סִבְלֹת ('burdens / imposed labor'); the LXX replaces the specific Hebrew term for the physical burden with the more abstract δυναστεία ('rule/dominion'), emphasizing the systemic-structural nature of the oppression rather than its immediate physical form.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive of source (oppressors)→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive of source (oppressors).
καίandcontinuative introducing the second promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ῥύσομαιI will rescueFut Mid Indic 1 Sg · ῥύομαιmain verb (second of seven covenant-promises)→ predictive futureῥύομαι: 'to rescue, deliver from danger'; the second promise; in the NT ῥύομαι is the verb of the Lord's Prayer (Matt 6:13 ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ — 'deliver us from evil'), echoing this Exodus vocabulary of rescue. The deponent middle voice emphasizes the rescuer's personal engagement.
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐκout ofpreposition + genitive (out of)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (out of).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
δουλείαςslaveryGenitiveobject of ἐκ→ relational specificationδουλεία: 'slavery, servitude'; the parallel to δυναστείας — together these two terms frame the comprehensive nature of Egypt's hold: dominion (political) and slavery (social). Paul uses the δουλεία / ἐλευθερία contrast in Romans 8 and Galatians 4–5 within an explicit Exodus typology.
καίandcontinuative introducing the third promise (crux)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λυτρώσομαιI will redeemFut Mid Indic 1 Sg · λυτρόωmain verb (third of seven covenant-promises — the redemption crux)→ predictive future (the decisive act of covenant-redemption)λυτρόω: 'to redeem, ransom'; derives from λύτρον ('ransom-price' — the price paid to free a slave or prisoner of war); this is the Exodus-redemption verb par excellence. The noun λύτρωσις and the verb λυτρόω become the NT's primary redemption-vocabulary: Luke 1:68 (εὐλογητὸς κύριος ... ὅτι ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ); Luke 24:21; Acts 7:35 (λυτρωτής); Tit 2:14; 1 Pet 1:18–19. This verse is the lexical root of NT atonement-theology.
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐνwithpreposition + dative (instrumental)→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental).
βραχίονιarmDativedative of means→ sphere or referenceβραχίων: 'arm'; the phrase ἐν βραχίονι ὑψηλῷ echoes v.1's βραχίονι ὑψηλῷ — the chapter's own imagery binding the opening divine promise to its specific articulation here; the same phrase recurs at Acts 13:17.
ὑψηλῷhighDativeattributive adjective agreeing with βραχίονι→ sphere or referenceὑψηλῷ: meaning 'high'; it serves as attributive adjective agreeing with βραχίονι.
καίandcoordinate conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κρίσειjudgmentDativedative of means (instrument of redemption)→ sphere or referenceκρίσις: 'judgment'; renders Hebrew שְׁפָטִים ('judgments / punitive acts'); the great judgments are the plagues, the κρίσις-acts against Egypt that simultaneously liberate Israel. Redemption is here juridical as well as physical: a divine lawsuit against the enslaving empire.
μεγάλῃgreatDativeattributive adjective agreeing with κρίσει→ sphere or referenceμεγάλῃ: meaning 'great'; it serves as attributive adjective agreeing with κρίσει.
7
καὶ λήμψομαι ὑμᾶς ἐμαυτῷ λαὸν καὶ ἔσομαι ὑμῶν θεός, καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ τῆς καταδυναστείας τῶν Αἰγυπτίων.
And I will take you to myself as a people, and I will be your God; and you shall know that I am the LORD your God, the one who led you out from under the oppression of the Egyptians.
The fourth and fifth promises (λήμψομαι ... ἔσομαι) together form the classic bilateral covenant-election formula — 'you shall be my people / I will be your God' — the covenant bond at its most concentrated. The recognition formula γνώσεσθε ὅτι ἐγώ εἰμι κύριος grounds the knowing of God in enacted history: Israel will recognize the LORD's identity through what he does. The articular aorist participle ὁ ἐξαγαγών becomes a permanent theological epithet of YHWH from this moment forward.
Word-by-word analysis· 26 words
καίandcontinuative introducing the fourth promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λήμψομαιI will takeFut Mid Indic 1 Sg · λαμβάνωmain verb (fourth of seven covenant-promises)→ predictive futureλαμβάνω: 'to take'; the fourth promise — λήμψομαι ὑμᾶς ἐμαυτῷ λαόν is the covenant-election formula par excellence, rendering Hebrew לָקַח לִי לְעָם ('to take for myself as a people'). The same formula underlies Deut 7:6; 14:2 and reverberates in 2 Cor 6:16; Tit 2:14 (λαὸν περιούσιον); Rev 21:3.
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
ἐμαυτῷto myselfDativereflexive dative (for / to myself — exclusive personal appropriation)→ sphere or referenceἐμαυτῷ: first-person reflexive dative; 'to myself' — the exclusive, intimate relational claim of covenant-election; the people are not merely liberated but appropriated by God as his own possession.
λαόνpeopleAccusativepredicate accusative / double accusative (object complement: 'as a people')→ object specificationλαός: 'people'; in the LXX λαός renders עַם, particularly in the covenant-election sense of 'the LORD's people' as distinct from ἔθνη ('nations'). This promise creates the theological basis for the NT's re-application of election-language to the church (1 Pet 2:9–10 λαὸς εἰς περιποίησιν).
καίandcoordinating, introducing the fifth promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίmain verb (fifth of seven covenant-promises)→ predictive future (covenantal commitment)εἰμί: the fifth promise — 'I will be your God' — is the obverse of the fourth; together they form the classic bilateral covenant formula 'you shall be my people and I will be your God' (Jer 7:23; 11:4; Ezek 36:28; Zech 8:8), running from Sinai to Rev 21:3 (ἔσονται αὐτῷ λαοί, καὶ αὐτὸς ὁ θεὸς ἔσται μετ᾿ αὐτῶν).
ὑμῶνyourGenitivegenitive of possession→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
θεόςGodNominativepredicate nominative→ participant prominenceθεός: meaning 'God'; it serves as predicate nominative.
καίandconsecutive conjunction (result: 'and [as a result] you will know')→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνώσεσθεyou will knowFut Mid Indic 2 Pl · γινώσκωmain verb (recognition formula)→ predictive future (experiential knowing through enacted history)γινώσκω: 'to know experientially, recognize'; the recognition-formula γνώσεσθε ὅτι ἐγώ εἰμι κύριος is the Exodus-form of the recognition-oracle that Ezekiel will develop extensively (LXX ἐπιγνώσεσθε ὅτι ἐγώ εἰμι κύριος, c.65 times). Israel will know who God is by what he does — not by abstract cognition but by witnessed history.
ὅτιthatrecitative conjunction (introducing the content of knowledge)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐγώINominativeemphatic subject→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (Ἐγώ εἰμι refrain)→ identity presentεἰμί: 'be'; ἐγώ εἰμι κύριος renders אֲנִי יהוה.
κύριοςLordNominativepredicate nominative→ participant prominenceκύριος: meaning 'Lord'; it serves as predicate nominative.
ὁtheNominativearticle with θεός (predicate in apposition)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativepredicate nominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as predicate nominative in apposition to κύριος.
ὑμῶνyourGenitivegenitive of possession→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὁtheNominativearticle with substantival participle ἐξαγαγών→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαγαγώνwho led outAor Act Ptc Nom Sg Masc · ἐξάγωsubstantival participle in apposition to κύριος ὁ θεός (theological epithet)→ constative aorist (the Exodus as the permanent identity-marker of Israel's God)ἐξάγω: 'to lead out'; the articular aorist participle ὁ ἐξαγαγών becomes the theological epithet of YHWH — 'the one who led you out' — fixed in the Decalogue (Exod 20:2 LXX) and throughout the prophets. The Exodus becomes the permanent definition of who Israel's God is; every subsequent divine act is understood in its light.
ὑμᾶςyouAccusativeaccusative object of participial→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of participial.
ἐκout from underpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out from under'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
καταδυναστείαςoppressionGenitiveobject of ἐκ→ relational specificationκαταδυναστεία: 'oppression, tyrannical domination'; the κατα- prefix intensifies beyond δυναστεία (v.6) to total domination; the compound underscores the comprehensive nature of Egypt's power that only the LORD's mighty arm can break.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγυπτίωνEgyptiansGenitivegenitive of agency→ relational specificationΑἰγυπτίων: meaning 'Egyptians'; it serves as genitive of agency.
8
καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν, εἰς ἣν ἐξέτεινα τὴν χεῖρά μου δοῦναι αὐτὴν τῷ Αβρααμ καὶ Ισαακ καὶ Ιακώβ, καὶ δώσω ὑμῖν αὐτὴν ἐν κλήρῳ· ἐγώ εἰμι κύριος.
And I will bring you into the land toward which I stretched out my hand to give it to Abraham and Isaac and Jacob, and I will give it to you as an inheritance; I am the LORD.
The sixth promise (εἰσάξω) is the mirror of the first (ἐξάξω, v.6): the complete journey — out of Egypt, into Canaan — is enclosed in these two verbs. The seventh promise (δώσω) grounds the land-gift in the patriarchal oath-commitment (ἐξέτεινα τὴν χεῖρά μου, 'I stretched out my hand'). The covenant-catechism closes with the Ἐγώ εἰμι κύριος formula — a verbal inclusio with v.2, sealing every promise in the divine self-identification.
Word-by-word analysis· 29 words
καίandcontinuative introducing the sixth promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσάξωI will bring inFut Act Indic 1 Sg · εἰσάγωmain verb (sixth of seven covenant-promises)→ predictive futureεἰσάγω: 'to lead into, bring in'; the sixth promise mirrors the first (ἐξάξω) — the complete Exodus-journey is marked by these two verbs: out of Egypt, into Canaan. Their correspondence makes the chapter's covenant-catechism structurally elegant: three deliverance-promises (ἐξάξω, ῥύσομαι, λυτρώσομαι) then the covenant-union (λήμψομαι, ἔσομαι) then the destination (εἰσάξω, δώσω).
ὑμᾶςyouAccusativedirect object→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
εἰςintopreposition + accusative (movement toward / into)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (movement toward / into).
τήνtheAccusativearticle→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of εἰς (the promised land)→ object specificationγῆν: meaning 'land'; it serves as object of εἰς (the promised land).
εἰςtowardpreposition governing the relative pronoun (ἣν)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition governing the relative pronoun (ἣν).
ἥνwhichAccusativerelative pronoun (accusative, object of εἰς within relative clause)→ participant referenceἥν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, object of εἰς within relative clause).
ἐξέτειναI stretched outAor Act Indic 1 Sg · ἐκτείνωmain verb of relative clause (divine oath-gesture)→ constative aorist (the historical act of patriarchal oath)ἐκτείνω: 'to stretch out, extend'; ἐξέτεινα τὴν χεῖρά μου ('I stretched out my hand') is an oath formula — the divine oath-gesture accompanying the patriarchal land-promise (cf. Gen 14:22; Deut 32:40 where the raised hand signals irrevocable divine commitment).
τήνtheAccusativearticle→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἐξέτεινα→ object specificationχείρ: 'hand'; here the hand of oath-making (stretching/raising to swear), in contrast to the hand of judgment (χειρὶ κραταιᾷ, v.1); the same body-part serves both divine promise and divine power, uniting the two modes of the divine will.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
δοῦναιto giveAor Act Inf · δίδωμιinfinitive of purpose (content of the oath)→ constativeδίδωμι: the land-gift is the purpose of the divine oath (ἐξέτεινα ... δοῦναι); the verb-root reappears in the seventh promise δώσω — patriarchal oath and its fulfillment are a single continuous δίδωμι-act of the one God.
αὐτήνitAccusativedirect object of δοῦναι (the land)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of δοῦναι (the land).
τῷtoDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamDativeindeclinable proper noun (dative: indirect object of δοῦναι)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (dative: indirect object of δοῦναι).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacDativeindeclinable proper noun (dative)→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (dative).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακώβJacobDativeindeclinable proper noun (dative)→ participant identificationΙακώβ: the patriarchal trio closes the land-oath just as it opened the name-revelation (6:3); the covenant-chain Abraham–Isaac–Jacob is both the historical anchor of the Exodus redemption and its covenantal warrant.
καίandcoordinating, introducing the seventh promise→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (seventh and final covenant-promise)→ predictive future (the covenant-catechism's climactic land-gift)δίδωμι: the seventh and final promise closes the covenant-catechism of 6:6–8. The seven promises form a structurally coherent unit; the Passover haggadah tradition links the first four to the four cups of wine at the Seder, making this chapter's literary structure liturgically active to the present day.
ὑμῖνto youDativedative of indirect object→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
αὐτήνitAccusativedirect object (the land)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the land).
ἐνaspreposition + dative (manner / status: 'as an inheritance')→ spatial or relational framingἐν: meaning 'as'; here it marks the relation signaled by preposition + dative (manner / status: 'as an inheritance').
κλήρῳinheritanceDativedative object of ἐν (as/by lot)→ sphere or referenceκλῆρος: 'lot, allotment, inheritance'; renders Hebrew מוֹרָשָׁה ('possession / inheritance'); κλῆρος is the standard LXX term for the tribal land-allotments distributed by lot in Joshua; 'as an inheritance' frames the land-gift as a divinely decreed legacy, not a purchase — the land belongs to Israel by divine will.
ἐγώINominativeemphatic subject (closing formula)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject (closing formula).
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (closing Ἐγώ εἰμι κύριος refrain)→ identity presentεἰμί: the formula Ἐγώ εἰμι κύριος closes the covenant catechism as it opened (6:2) — a verbal inclusio sealing the seven promises in the divine self-identification; the divine name is both the source and the guarantee of every promise.
κύριοςLordNominativepredicate nominative→ participant prominenceκύριος: meaning 'Lord'; it serves as predicate nominative.
9
Ἐλάλησεν δὲ Μωυσῆς οὕτως τοῖς υἱοῖς Ισραηλ· καὶ οὐκ εἰσήκουσαν Μωυσῆ ἀπὸ τῆς ὀλιγοψυχίας καὶ ἀπὸ τῶν ἔργων τῶν σκληρῶν.
And Moses spoke thus to the sons of Israel; but they did not listen to Moses, because of faintheartedness and because of the harsh labours.
The anti-climax of the section: Moses delivers the seven covenant-promises faithfully (οὕτως, 'thus'), but the people cannot receive them. The reason is double — ὀλιγοψυχία (a spiritual-psychological incapacity) and the σκληρὰ ἔργα (the grinding physical exhaustion of slave-labor). The verse creates the problem that the renewed commission (6:10–13) must address. It also raises the question implicit in v.12: if Israel cannot hear Moses, how will Pharaoh?
Word-by-word analysis· 20 words
ἘλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative action)→ constative aorist (completed speech-act)λαλέω: meaning 'spoke'; it carries the action, process, or state of the clause; here it functions as main verb (narrative action).
δέandpostpositive transitional conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject (nominative)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (nominative).
οὕτωςthusadverb of manner (referring back to the seven promises: 'in this manner')→ adverbial qualificationοὕτως: 'thus, in this way'; the adverb points back to the content of 6:6–8 — Moses reproduced the divine speech faithfully. The faithfulness of the messenger makes the people's failure to hear all the more striking.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of indirect object→ sphere or referenceυἱοῖς: meaning 'sons'; it serves as dative of indirect object.
ΙσραηλIsraelDativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίbutadversative conjunction (kai-adversativum: 'but')→ discourse linkage or contrastκαί: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
εἰσήκουσανthey listened toAor Act Indic 3 Pl · εἰσακούωmain verb (the people's failure)→ constative aorist (simple failure to heed)εἰσακούω: 'to hear, heed, obey'; the same verb used of God's hearing (εἰσήκουσα, v.5) is now denied to Israel — a bitter irony: the God who heeds the groaning is not heeded by the people whom he purposes to redeem.
ΜωυσῆMosesDativedative of person heeded (genitive of person after εἰσακούω variant: dative)→ sphere or referenceΜωυσῆ: dative form of Μωυσῆς; εἰσακούω + dative (hearing someone's voice / obeying someone) vs. εἰσακούω + genitive (hearing someone's prayer); here the dative governs the person whose message is not received.
ἀπόbecause ofpreposition + genitive (causal: 'because of, on account of')→ spatial or relational framingἀπό: meaning 'because of'; here it marks the relation signaled by preposition + genitive (causal: 'because of, on account of').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀλιγοψυχίαςfaintheartednessGenitiveobject of ἀπό (causal genitive: reason for failure to hear)→ relational specificationὀλιγοψυχία: 'smallness/shortness of soul, faintheartedness, despondency'; renders Hebrew קֹצֶר רוּחַ ('shortness of spirit / breath'); the LXX's compound ὀλίγος + ψυχή externalizes the failure as a spiritual-psychological condition — not obstinacy but broken-spirited inability to receive hope. The word is rare (cf. LXX Prov 14:29; Isa 57:15 MT; Sir 4:9), and its use here implies that the people's failure is a symptom of their suffering, not a culpable rejection. Paul uses ὀλιγόψυχος in 1 Thess 5:14 ('encourage the faint-hearted').
καίandcoordinate conjunction (second causal phrase)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπόbecause ofpreposition + genitive (causal: second reason)→ spatial or relational framingἀπό: meaning 'because of'; here it marks the relation signaled by preposition + genitive (causal: second reason).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνlaboursGenitiveobject of ἀπό (causal genitive)→ relational specificationἔργον: 'work, labour'; here in its negative sense of forced labor; the ἔργα σκληρά ('harsh labours') are the same grinding brick-making servitude of 5:6–19 that provoked Moses' complaint.
τῶνtheGenitivearticle with σκληρῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκληρῶνharshGenitiveattributive adjective agreeing with ἔργων→ relational specificationσκληρός: 'hard, harsh, harsh'; renders Hebrew כָּבֵד ('heavy, burdensome'); the two causes of the people's failure (ὀλιγοψυχία and σκληρὰ ἔργα) are inseparable: the physical grinding of the work has produced the spiritual ψυχή-smallness.
10
Εἶπεν δὲ κύριος πρὸς Μωυσῆν λέγων·
And the LORD spoke to Moses, saying:
A resumptive speech-formula identical in structure to v.1 signals a new divine command after the anti-climax of v.9. The addition of the gerundive λέγων ('saying') is characteristic Hebraistic pleonasm (לֵאמֹר + direct speech marker), often used when the divine speech will contain specific content.
Word-by-word analysis· 6 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.
δέandpostpositive transitional conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
πρόςtopreposition + accusative (directional)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle (Hebraistic pleonasm: λέγων + direct speech)→ progressive / contemporaneous (ongoing speech act)λέγω participial: the formula εἶπεν ... λέγων calques Hebrew וַיֹּאמֶר ... לֵאמֹר, the standard LXX construction for introducing authoritative direct speech; λέγων is essentially the Hebrew infinitive construct לֵאמֹר used as a speech-introduction marker.
11
Εἴσελθε λάλησον Φαραὼ βασιλεῖ Αἰγύπτου, ἵνα ἐξαποστείλῃ τοὺς υἱοὺς Ισραηλ ἐκ τῆς γῆς αὐτοῦ.
Enter and speak to Pharaoh king of Egypt, that he may send away the sons of Israel from his land.
Asyndeton marks a new divine command, delivered with stark simplicity after the elaborate covenant-catechism of vv.6–8. The two bare imperatives Εἴσελθε λάλησον ('Enter! Speak!') are sharp and direct. The ἵνα-clause specifies the goal: Pharaoh's sending out (ἐξαποστείλῃ) of Israel. This command is the same as 5:1, but now backed by the full theological declaration of 6:2–8.
Word-by-word analysis· 14 words
ΕἴσελθεenterAor Act Impv 2 Sg · εἰσέρχομαιmain verb (first of two asyndetic imperatives)→ ingressive aorist imperative (command to begin the approach to Pharaoh)εἰσέρχομαι: 'to enter, go in'; the bare imperative without connective signals urgent, unqualified command — Moses is to enter Pharaoh's presence without delay or precondition.
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (second asyndetic imperative: the content of the mission)→ ingressive aorist imperativeλαλέω: 'to speak'; paired with εἴσελθε as two coordinate imperatives of the Pharaoh-mission; entering and speaking are the two acts that constitute the prophetic embassy to the king.
ΦαραώPharaohDativedative indirect object of λάλησον (to Pharaoh)→ participant identificationΦαραώ: transliterated proper name rendered in Greek letters; here it functions as dative indirect object of λάλησον (to Pharaoh).
βασιλεῖkingDativedative in apposition to Φαραώ→ sphere or referenceβασιλεύς: 'king'; the title βασιλεὺς Αἰγύπτου ('king of Egypt') is the formal royal designation used throughout the plague narratives; it frames the confrontation as king-vs.-God rather than merely king-vs.-Moses.
Αἰγύπτουof EgyptGenitivegenitive of identification / rule→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of identification / rule.
ἵναthatpurpose conjunction (introducing the goal of the embassy)→ discourse linkage or contrastἵνα: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαποστείλῃhe may send awayAor Act Subj 3 Sg · ἐξαποστέλλωsubjunctive in purpose clause→ constative aorist (the complete act of sending / releasing)ἐξαποστέλλω: 'to send out, send away completely'; the compound ἐξαπο- intensifies ἀπολύω (v.1) — not merely release but complete dispatch. The same verb is used in Gal 4:4 (ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, 'God sent out his Son') — the vocabulary of divine commission echoing the Exodus's sending-language.
τούςtheAccusativearticle→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativedirect object of ἐξαποστείλῃ→ object specificationυἱούς: meaning 'sons'; it serves as direct object of ἐξαποστείλῃ.
ΙσραηλIsraelAccusativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitiveobject of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as object of ἐκ.
αὐτοῦhisGenitivegenitive of possession (Pharaoh's land = Egypt)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Pharaoh's land = Egypt).
12
ἐλάλησεν δὲ Μωυσῆς ἔναντι κυρίου λέγων· Ἰδοὺ οἱ υἱοὶ Ισραηλ οὐκ εἰσήκουσάν μου, καὶ πῶς εἰσακούσεταί μου Φαραώ; ἐγὼ δὲ ἄλογός εἰμι.
But Moses spoke before the LORD, saying: 'Behold, the sons of Israel have not listened to me; how then will Pharaoh listen to me? For I am inarticulate.'
Moses' second speech-objection forms the first pole of the chapter's inclusio with v.30. The logic is a fortiori: Israel (the receptive party) did not hear Moses — how much less Pharaoh (the hostile party)? The closing ἐγὼ δὲ ἄλογός εἰμι is the key crux: the LXX uses ἄλογος ('without logos / inarticulate / without reason') for the Hebrew עֲרַל שְׂפָתַיִם ('uncircumcised of lips'). The word ἄλογος is pointed in a Greek philosophical context: the man who must speak for the Logos-God calls himself ἄλογος.
Word-by-word analysis· 22 words
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Moses' counter-speech)→ constative aoristλαλέω: 'speak'; renders דִּבֶּר; 'all that the LORD spoke' refers to the ḥērem command of v. 3; the same verb recurs at vv. 16 (ἐλάλησεν κύριος).
δέbutpostpositive adversative conjunction→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject (nominative)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (nominative).
ἔναντιbeforepreposition + genitive (locative: in the presence of)→ spatial or relational framingἔναντι: 'before, in the presence of'; a Hebraism rendering לִפְנֵי ('before / in front of'); Moses' objection is spoken directly to God — this is intimate prophetic dialogue, not private complaint. The same locution appears in the parallel v.30 (ἔναντι κυρίου), forming the chapter's inclusio.
κυρίουthe LordGenitivegenitive object of ἔναντι→ relational specificationκυρίου: meaning 'the Lord'; it serves as genitive object of ἔναντι.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle (Hebraistic speech-introduction marker)→ progressiveλέγω (pres. ptc. λέγων): the redundant participle-of-saying rendering לֵאמֹר.
Ἰδούbeholdpresentative particle (drawing attention to a key fact)→ discourse linkage or contrastἰδού: the LXX rendering of Hebrew הִנֵּה ('behold, look'); in this context it introduces the primary premise of Moses' a fortiori argument — 'behold this undeniable fact.'
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοίsonsNominativesubject of the embedded clause→ participant prominenceυἱοί: meaning 'sons'; it serves as subject of the embedded clause.
ΙσραηλIsraelNominativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
εἰσήκουσάνlistened toAor Act Indic 3 Pl · εἰσακούωmain verb (premise of the a fortiori argument)→ constative aorist (referring back to v.9)εἰσακούω: 'listen to / heed / obey'; renders שָׁמַע בְּקוֹל ('hearken to the voice'); οὐκ εἰσήκουσάν μου τῆς φωνῆς ('they did not obey my voice') names disobedience as the complement of unbelief — the twin grounds of exclusion.
μουmeGenitivegenitive of person heeded (dative / genitive after εἰσακούω)→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of person heeded (dative / genitive after εἰσακούω).
καίandcontinuative / transitional (introducing the rhetorical question)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πῶςhowinterrogative adverb (introducing a rhetorical question: a fortiori)→ clausal contributionπῶς: 'how?'; the rhetorical question πῶς εἰσακούσεταί μου Φαραώ implies the answer 'he will not' — a fortiori argument: the lesser case (Israel failed to hear) implies the greater case (Pharaoh will certainly not hear). Moses uses the same verb-root (εἰσακούω) for both Israel's failure (v.9) and Pharaoh's expected failure.
εἰσακούσεταίwill listen toFut Mid Indic 3 Sg · εἰσακούωmain verb of rhetorical question→ predictive future (rhetorical: implies a negative answer)εἰσακούω: meaning 'will listen to'; it carries the action, process, or state of the clause; here it functions as main verb of rhetorical question.
μουmeGenitivegenitive of person heeded→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of person heeded.
ΦαραώPharaohNominativeindeclinable proper noun (subject of rhetorical question)→ participant identificationΦαραώ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject of rhetorical question).
ἐγώINominativeemphatic subject (self-identification in the disability-confession)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject (self-identification in the disability-confession).
δέbutpostpositive adversative conjunction (marking the final, clinching reason)→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἄλογόςinarticulateNominativepredicate adjective (Moses' speech-disability claim)→ participant prominenceἄλογος: 'without logos, inarticulate, irrational'; the LXX renders Hebrew עֲרַל שְׂפָתַיִם ('uncircumcised of lips') with this word — a major translational substitution. The Hebrew idiom of the 'uncircumcised lip' (= unfitted/incompetent mouth) is given a Greek philosophical colouring: ἄλογος normally means 'irrational / without reason' in Greek thought, but here it means 'inarticulate / speechless.' The irony is profound: Moses, spokesman for the divine Logos, names himself ἄλογος. At 6:30 the LXX uses a different word (ἰσχνόφωνος, 'weak-voiced') for the same Hebrew phrase — a textual doublet within the same chapter.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (predicate of Moses' self-identification)→ gnomic present (Moses' permanent self-assessment)εἰμί: 'be'; ἐγώ εἰμι κύριος renders אֲנִי יהוה.
13
Εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων καὶ συνέταξεν αὐτοῖς πρὸς τοὺς υἱοὺς Ισραηλ καὶ πρὸς Φαραὼ βασιλέα Αἰγύπτου, ὥστε ἐξαγαγεῖν τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου.
And the LORD spoke to Moses and Aaron and commanded them concerning the sons of Israel and concerning Pharaoh king of Egypt, to lead the sons of Israel out of the land of Egypt.
The LORD's response to Moses' objection (v.12) is not counter-argument but expansion of agency: Aaron is now added alongside Moses. The verse is transitional — it closes the objection-sequence of vv.10–12 and opens the genealogical insertion of vv.14–25 by naming both Moses and Aaron as the recipients of the commission. συνέταξεν ('commanded, arranged') is the narrator's term for the organized divine charge, broader than the simple εἶπεν of the speech-formulae.
Word-by-word analysis· 27 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.
δέandpostpositive transitional conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
πρόςtopreposition + accusative (directional)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
ΜωυσῆνMosesAccusativeaccusative object of πρός (first recipient)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (first recipient).
καίandcoordinate conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronAccusativeindeclinable proper noun (second recipient of the commission)→ participant identificationΑαρων: LXX transliteration of Hebrew אַהֲרֹן; indeclinable; Aaron's inclusion alongside Moses here is the narrative solution to Moses' speech-objection — the brother who will speak for Moses (4:14–16) is now formally co-commissioned. Moses precedes Aaron here (contrast 6:26 where Aaron is listed first — a priestly ordering).
καίandcoordinating conjunction (sequential: introducing the command)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωmain verb (the formal charge given to both men)→ constative aorist (the comprehensive commissioning act)συντάσσω: 'to arrange, command, charge'; renders Hebrew וַיְצַוֵּם ('and he commanded them'); the compound συν- adds the sense of comprehensive arrangement — not a single instruction but an organized charge covering both Israelites and Pharaoh. The verb is stronger and more formal than εἶπεν.
αὐτοῖςthemDativedative of indirect object (Moses and Aaron)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Moses and Aaron).
πρόςconcerningpreposition + accusative (reference: 'concerning, regarding')→ spatial or relational framingπρός: meaning 'concerning'; here it marks the relation signaled by preposition + accusative (reference: 'concerning, regarding').
τούςtheAccusativearticle→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativeobject of πρός→ object specificationυἱούς: meaning 'sons'; it serves as object of πρός.
ΙσραηλIsraelAccusativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordinate conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρόςconcerningpreposition + accusative (second reference: concerning Pharaoh)→ spatial or relational framingπρός: meaning 'concerning'; here it marks the relation signaled by preposition + accusative (second reference: concerning Pharaoh).
ΦαραώPharaohAccusativeindeclinable proper noun (object of πρός)→ participant identificationΦαραώ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (object of πρός).
βασιλέαkingAccusativeaccusative in apposition to Φαραώ→ object specificationβασιλέα: meaning 'king'; it serves as accusative in apposition to Φαραώ.
Αἰγύπτουof EgyptGenitivegenitive of rule / identification→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of rule / identification.
ὥστεso as toconsecutive conjunction introducing infinitive of purpose→ discourse linkage or contrastὥστε: meaning 'so as to'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαγαγεῖνto lead outAor Act Inf · ἐξάγωinfinitive of purpose (the goal of the double commission)→ constative (the single, decisive act of exodus)ἐξάγω: 'to lead out'; the same root as the first promise ἐξάξω (v.6) — the commission points forward to the covenant-promise. The infinitive gathers the whole mandate into a single telic clause.
τούςtheAccusativearticle→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativedirect object of infinitive→ object specificationυἱούς: meaning 'sons'; it serves as direct object of infinitive.
ΙσραηλIsraelAccusativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
γῆςlandGenitiveobject of ἐκ (anarthrous: 'land of Egypt' as a place-name)→ relational specificationγῆς: meaning 'land'; it serves as object of ἐκ (anarthrous: 'land of Egypt' as a place-name).
Αἰγύπτουof EgyptGenitivegenitive of identification (Egypt as land-name)→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of identification (Egypt as land-name).
14
Οὗτοι δὲ ἀρχηγοὶ οἴκων πατριῶν αὐτῶν. υἱοὶ Ρουβην πρωτοτόκου Ισραηλ· Ενωχ καὶ Φαλλους, Ασρων καὶ Χαρμι· αὗται αἱ φυλαὶ Ρουβην.
Now these are the heads of their ancestral houses. The sons of Reuben, the firstborn of Israel: Enoch and Pallu, Hezron and Carmi; these are the clans of Reuben.
δέ marks a narrative pause as the genealogical register opens. The genealogy begins with Reuben (firstborn) and Simeon (v.15) — an orderly tribal start — but will quickly narrow to Levi (v.16 ff.) to establish the ancestry of Aaron and Moses. The narrator begins conventionally before focusing on the theologically relevant lineage.
Word-by-word analysis· 20 words
ΟὗτοιtheseNominativedemonstrative pronoun (subject: opening the genealogical register)→ participant referenceΟὗτοι: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject: opening the genealogical register).
δέnowpostpositive transitional conjunction (opening the parenthetical genealogy)→ discourse linkage or contrastδέ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἀρχηγοίheadsNominativepredicate nominative→ participant prominenceἀρχηγός: 'leader, head, originator'; renders Hebrew רֹאשׁ ('head'); the tribal heads are the ἀρχηγοί of ancestral houses. In the NT ἀρχηγός becomes a Christological title (Acts 3:15 ἀρχηγὸν τῆς ζωῆς; Heb 2:10; 12:2) — the NT's leader-of-a-people concept draws on this genealogical-tribal background.
οἴκωνof housesGenitivegenitive of possession / identification→ relational specificationοἴκων: meaning 'of houses'; it serves as genitive of possession / identification.
πατριῶνancestralGenitivegenitive of description (ancestral houses / patriarchal families)→ relational specificationπατριά: 'ancestral family, clan, lineage'; renders Hebrew אָבוֹת ('fathers / patriarchal units'); the βῆτ ἀββά structure of tribal Israel is the social unit within which the genealogy operates.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
υἱοίsonsNominativesubject (beginning the individual tribal sub-genealogy)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (beginning the individual tribal sub-genealogy).
ΡουβηνReubenGenitiveindeclinable genitive proper noun→ participant identificationΡουβην: LXX transliteration of Hebrew רְאוּבֵן (Reuben, 'see — a son!'); the firstborn of Jacob/Israel; his inclusion first is required by birth-order.
πρωτοτόκουfirstbornGenitivegenitive in apposition to Ρουβην (his identity as firstborn)→ relational specificationπρωτότοκος: 'firstborn'; renders Hebrew בְּכֹר; the firstborn status of Reuben is cited to establish the order of the genealogy; the term πρωτότοκος becomes a Christological title in the NT (Col 1:15, 18; Heb 1:6; Rev 1:5).
ΙσραηλIsraelGenitiveindeclinable genitive (Reuben as firstborn of Israel/Jacob)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (Reuben as firstborn of Israel/Jacob).
ΕνωχEnochNominativeindeclinable proper noun (Reuben's son)→ participant identificationΕνωχ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (Reuben's son).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΦαλλουςPalluNominativeindeclinable proper noun→ participant identificationΦαλλους: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ΑσρωνHezronNominativeindeclinable proper noun→ participant identificationΑσρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧαρμιCarmiNominativeindeclinable proper noun→ participant identificationΧαρμι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
αὗταιtheseNominativedemonstrative pronoun (subject of the closing summary formula)→ participant referenceαὗται: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of the closing summary formula).
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλαίclansNominativepredicate nominative (genealogical closing formula)→ participant prominenceφυλή: 'tribe, clan'; renders Hebrew מִשְׁפָּחֹת ('clans / families'); the closing formula αὗται αἱ φυλαί X ('these are the clans of X') is the standard genealogical refrain, repeated at v.19 for Levi. It marks the completion of each tribal unit.
ΡουβηνReubenGenitiveindeclinable genitive (tribal identifier)→ participant identificationΡουβην: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (tribal identifier).
15
Καὶ υἱοὶ Συμεων· Ιεμουηλ καὶ Ιαμιν καὶ Αωδ καὶ Ιαχιν καὶ Σααρ καὶ Σαουλ υἱὸς τῆς Χαναναίας· αὗται αἱ φυλαὶ Συμεων.
And the sons of Simeon: Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of the Canaanite woman; these are the clans of Simeon.
The brief Simeon sub-genealogy continues the tribal order. The aside υἱὸς τῆς Χαναναίας ('son of the Canaanite woman') against Shaul's name marks an anomaly within the Simeon line — his mother is identified as a Canaanite, an unusual ethnic note without further explanation at this point in the narrative.
Word-by-word analysis· 21 words
Καίandnarrative continuative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΣυμεωνSimeonGenitiveindeclinable genitive proper noun→ participant identificationΣυμεων: LXX transliteration of Hebrew שִׁמְעוֹן (Simeon, 'heard'); Jacob's second son.
ΙεμουηλJemuelNominativeindeclinable proper noun→ participant identificationΙεμουηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙαμινJaminNominativeindeclinable proper noun→ participant identificationΙαμιν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑωδOhadNominativeindeclinable proper noun→ participant identificationΑωδ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙαχινJachinNominativeindeclinable proper noun→ participant identificationΙαχιν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣααρZoharNominativeindeclinable proper noun→ participant identificationΣααρ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣαουλShaulNominativeindeclinable proper noun→ participant identificationΣαουλ: LXX transliteration of Hebrew שָׁאוּל; the name later borne by Israel's first king; here it is Simeon's sixth son.
υἱόςsonNominativenominative in apposition to Σαουλ (parenthetical ethnic note)→ participant prominenceυἱός: meaning 'son'; it serves as nominative in apposition to Σαουλ (parenthetical ethnic note).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίαςCanaanite womanGenitivegenitive of identification (Shaul's mother)→ relational specificationΧαναναία: 'Canaanite woman'; the aside marks a genealogical anomaly — Shaul's mother is of Canaanite stock, flagging a mixed lineage within Simeon. The note anticipates the Dinah/Shechem narrative background (Gen 34).
αὗταιtheseNominativedemonstrative pronoun (subject of closing formula)→ participant referenceαὗται: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of closing formula).
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλαίclansNominativepredicate nominative (closing genealogical formula)→ participant prominenceφυλαί: meaning 'clans'; it serves as predicate nominative (closing genealogical formula).
ΣυμεωνSimeonGenitiveindeclinable genitive (tribal identifier)→ participant identificationΣυμεων: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (tribal identifier).
16
Καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν Λευι κατὰ γενεὰς αὐτῶν· Γεδσων καὶ Κααθ καὶ Μεραρι· καὶ τὰ ἔτη τῆς ζωῆς Λευι ἑκατὸν τριάκοντα ἑπτά.
And these are the names of the sons of Levi according to their generations: Gershon and Kohath and Merari; and the years of the life of Levi were one hundred and thirty-seven.
The genealogy pivots from Reuben and Simeon to Levi — the tribe of theological interest. The formula κατὰ γενεὰς αὐτῶν ('according to their generations') signals a fuller, multi-generational treatment. Levi's lifespan (137 years) is recorded, as will Kohath's (133, v.18) and Amram's (v.20), providing the chronological scaffolding that allows calculation of the duration of Israel's Egyptian sojourn.
Word-by-word analysis· 24 words
Καίandnarrative continuative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ταῦταtheseNominativedemonstrative pronoun (subject)→ participant referenceταῦτα: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject).
τάtheNominativearticle→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματαnamesNominativepredicate nominative→ participant prominenceὄνομα: 'name'; the formula ταῦτα τὰ ὀνόματα ('these are the names') is the standard genealogical heading in Exodus (cf. 1:1), linking this genealogy to the book's opening register.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of possession→ relational specificationυἱῶν: meaning 'sons'; it serves as genitive of possession.
ΛευιLeviGenitiveindeclinable genitive proper noun→ participant identificationΛευι: LXX transliteration of Hebrew לֵוִי (Levi, 'joined / attached'); the tribe of the priesthood and of Moses and Aaron; the genealogy's focus on Levi establishes the Levitical legitimacy of the Exodus-leadership.
κατάaccording topreposition + accusative (distributive: generation by generation)→ spatial or relational framingκατά: meaning 'according to'; here it marks the relation signaled by preposition + accusative (distributive: generation by generation).
γενεάςgenerationsAccusativeaccusative object of κατά (distributive)→ object specificationγενεά: 'generation, lineage'; κατὰ γενεάς ('generation by generation') signals the more detailed treatment that Levi's line will receive compared to Reuben and Simeon.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΓεδσωνGershonNominativeindeclinable proper noun (first son of Levi)→ participant identificationΓεδσων: LXX spelling of Hebrew גֵּרְשׁוֹן (Gershon); Levi's firstborn; head of the Gershonite Levitical division.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΚααθKohathNominativeindeclinable proper noun (second son of Levi)→ participant identificationΚααθ: LXX transliteration of Hebrew קְהָת (Kohath); Levi's second son; from Kohath descends the most prestigious Levitical division, including Amram, Moses, and Aaron, and later the Kohathites who carry the ark.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜεραριMerariNominativeindeclinable proper noun (third son of Levi)→ participant identificationΜεραρι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (third son of Levi).
καίandcontinuative (introducing the lifespan notice)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τάtheNominativearticle→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔτηyearsNominativesubject of the lifespan clause→ participant prominenceἔτος: 'year'; the lifespan notices for Levi (137), Kohath (133, v.18), and Amram (v.20) provide the chronological framework for calculating the Egyptian sojourn; their inclusion in the genealogy signals that time-span matters theologically, not just lineage.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description (the years of [his] life)→ relational specificationζωῆς: meaning 'life'; it serves as genitive of description (the years of [his] life).
ΛευιLeviGenitiveindeclinable genitive (whose lifespan is recorded)→ participant identificationΛευι: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (whose lifespan is recorded).
ἑκατόνone hundrednumeral (part of compound lifespan figure)→ measure or countἑκατόν: meaning 'one hundred'; numeral expression contributing count or measure in context.
τριάκονταthirtynumeral→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
ἑπτάsevennumeral (137 years total)→ measure or countἑπτά: meaning 'seven'; numeral expression contributing count or measure in context.
17
Καὶ υἱοὶ Γεδσων· Λοβονι καὶ Σεμεί, κατ᾿ οἴκους αὐτῶν.
And the sons of Gershon: Libni and Shimei, by their families.
Brief sub-genealogy of Gershon; genealogy-density appropriate. The Gershonite branch is mentioned summarily since it produces no figure of narrative importance in the Exodus story; the focus will quickly shift to Kohath.
Word-by-word analysis· 9 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΓεδσωνGershonGenitiveindeclinable genitive proper noun→ participant identificationΓεδσων: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive proper noun.
ΛοβονιLibniNominativeindeclinable proper noun→ participant identificationΛοβονι: LXX form of Hebrew לִבְנִי (Libni); Gershon's firstborn.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣεμείShimeiNominativeindeclinable proper noun→ participant identificationΣεμεί: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
κατ᾿bypreposition + accusative (distributive: 'according to / by')→ spatial or relational framingκατ᾿: meaning 'by'; here it marks the relation signaled by preposition + accusative (distributive: 'according to / by').
οἴκουςfamiliesAccusativeaccusative object of κατά (family-unit classification)→ object specificationοἶκος: 'house, household, family'; κατ᾿ οἴκους ('by families / house by house') renders Hebrew לְבֵית אֲבֹתָם, the standard genealogical classification marker.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
18
Καὶ υἱοὶ Κααθ· Αμβραμ καὶ Ισσααρ καὶ Χεβρων καὶ Οζιηλ· καὶ τὰ ἔτη τῆς ζωῆς Κααθ ἑκατὸν τριάκοντα τρία.
And the sons of Kohath: Amram and Izhar and Hebron and Uzziel; and the years of the life of Kohath were one hundred and thirty-three.
The Kohathite branch is the genealogically critical lineage: Amram (named first) is the father of Moses and Aaron. The lifespan notice for Kohath (133 years) continues the chronological scaffolding. The inclusion of Hebron and Uzziel anticipates the later roles of their descendants in the Levitical organization.
Word-by-word analysis· 19 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΚααθKohathGenitiveindeclinable genitive proper noun→ participant identificationΚααθ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive proper noun.
ΑμβραμAmramNominativeindeclinable proper noun (father of Moses and Aaron — the key name)→ participant identificationΑμβραμ: LXX form of Hebrew עַמְרָם (Amram, 'exalted people'); Kohath's firstborn, father of Aaron and Moses; his marriage to Jochebed and the birth of the two leaders are narrated at v.20.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσσααρIzharNominativeindeclinable proper noun→ participant identificationΙσσααρ: LXX form of Hebrew יִצְהָר (Izhar); his son Korah (v.21) will become the leader of the rebellion of Num 16.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΧεβρωνHebronNominativeindeclinable proper noun→ participant identificationΧεβρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΟζιηλUzzielNominativeindeclinable proper noun→ participant identificationΟζιηλ: LXX form of Hebrew עֻזִּיאֵל (Uzziel, 'God is my strength'); his sons Mishael and Elzaphan (v.22) are named in the context of Nadab and Abihu's death (Lev 10:4).
καίandcontinuative (introducing lifespan notice)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τάtheNominativearticle→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔτηyearsNominativesubject of lifespan clause→ participant prominenceἔτη: meaning 'years'; it serves as subject of lifespan clause.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description→ relational specificationζωῆς: meaning 'life'; it serves as genitive of description.
ΚααθKohathGenitiveindeclinable genitive→ participant identificationΚααθ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
ἑκατόνone hundrednumeral→ measure or countἑκατόν: meaning 'one hundred'; numeral expression contributing count or measure in context.
τριάκονταthirtynumeral→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
τρίαthreenumeral (133 years total)→ measure or countτρία: meaning 'three'; numeral expression contributing count or measure in context.
19
Καὶ υἱοὶ Μεραρι· Μοολι καὶ Μουσι· αὗται αἱ φυλαὶ Λευι κατὰ γενεὰς αὐτῶν.
And the sons of Merari: Mahli and Mushi; these are the clans of Levi according to their generations.
The Merarite sub-genealogy is the briefest; the closing formula αὗται αἱ φυλαὶ Λευι κατὰ γενεὰς αὐτῶν ('these are the clans of Levi according to their generations') closes the first pass through the Levitical structure before the genealogy descends into the next generation.
Word-by-word analysis· 13 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΜεραριMerariGenitiveindeclinable genitive proper noun→ participant identificationΜεραρι: LXX transliteration of Hebrew מְרָרִי (Merari, 'bitterness'); Levi's third son; heads the third Levitical division.
ΜοολιMahliNominativeindeclinable proper noun→ participant identificationΜοολι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜουσιMushiNominativeindeclinable proper noun→ participant identificationΜουσι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
αὗταιtheseNominativedemonstrative pronoun (subject of closing summary formula)→ participant referenceαὗται: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of closing summary formula).
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλαίclansNominativepredicate nominative (closing genealogical formula)→ participant prominenceφυλαί: meaning 'clans'; it serves as predicate nominative (closing genealogical formula).
ΛευιLeviGenitiveindeclinable genitive (tribal identifier)→ participant identificationΛευι: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (tribal identifier).
κατάaccording topreposition + accusative (distributive)→ spatial or relational framingκατά: meaning 'according to'; here it marks the relation signaled by preposition + accusative (distributive).
γενεάςgenerationsAccusativeaccusative object of κατά→ object specificationγενεάς: meaning 'generations'; it serves as accusative object of κατά.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
20
Καὶ ἔλαβεν Αμβραμ Ιωχαβεδ τὴν θυγατέρα τοῦ ἀδελφοῦ τοῦ πατρὸς αὐτοῦ ἑαυτῷ εἰς γυναῖκα, καὶ ἐγέννησεν αὐτῷ τόν τε Ααρων καὶ Μωυσῆν· τὰ δὲ ἔτη τῆς ζωῆς Αμβραμ ἑκατὸν τριάκοντα δύο.
And Amram took Jochebed, his father's brother's daughter, as his wife, and she bore him Aaron and Moses; and the years of the life of Amram were one hundred and thirty-two.
The genealogy's theological center: Jochebed is named for the first time in Exodus (she was unnamed in 2:1–2), and she is identified as Amram's father's brother's daughter (later clarified as 'daughter of Levi' at Num 26:59). The double naming Ααρων καὶ Μωυσῆν gives Aaron his expected precedence (as elder brother and priest), with Moses second. The lifespan of Amram (132 years in LXX) continues the chronological anchoring.
Word-by-word analysis· 31 words
Καίandnarrative continuative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (marriage formula)→ constative aorist (the marriage)λαμβάνω: 'to take'; ἔλαβεν ... εἰς γυναῖκα ('took ... as wife') is the standard LXX marriage formula (cf. Gen 4:19; 6:2; 11:29; 12:19), rendering Hebrew לָקַח לְאִשָּׁה.
ΑμβραμAmramNominativeindeclinable proper noun (subject: the husband)→ participant identificationΑμβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject: the husband).
ΙωχαβεδJochebedAccusativeindeclinable proper noun (direct object: the wife)→ participant identificationΙωχαβεδ: LXX transliteration of Hebrew יוֹכֶבֶד (Jochebed, 'the LORD is glory'); her name — containing the divine name יהוה — is significant: she is the first person in the Bible whose name incorporates the Tetragrammaton, before the name-revelation of 6:2–3. Named here for the first time in Exodus (in 2:1–2 she was 'a daughter of Levi'); Num 26:59 identifies her further as the daughter of Levi herself.
τήνtheAccusativearticle (introducing the kinship specification)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέραdaughterAccusativeaccusative in apposition to Ιωχαβεδ (kinship identifier)→ object specificationθυγάτηρ: 'daughter'; here in the kinship-specification formula identifying Jochebed as the daughter of Amram's father's brother — i.e., Amram's first cousin (his paternal uncle's daughter). The Hebrew describes her as בַּת דֹּד אָבִיו, literally 'daughter of his father's brother.' Num 26:59 identifies her differently as 'daughter of Levi' — a tension in the tradition.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive of relationship (his father's brother)→ relational specificationἀδελφοῦ: meaning 'brother'; it serves as genitive of relationship (his father's brother).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of relationship (Amram's father = Kohath)→ relational specificationπατρός: meaning 'father'; it serves as genitive of relationship (Amram's father = Kohath).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἑαυτῷfor himselfDativereflexive dative (part of the marriage formula: 'took for himself')→ sphere or referenceἑαυτῷ: meaning 'for himself'; it serves as reflexive dative (part of the marriage formula: 'took for himself').
εἰςaspreposition + accusative (predicative: 'as a wife')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (predicative: 'as a wife').
γυναῖκαwifeAccusativepredicative accusative in marriage formula→ object specificationγυνή: 'woman, wife'; the standard lexical component of the LXX marriage formula ἔλαβεν ... εἰς γυναῖκα.
καίandcoordinate conjunction (sequential: birth follows marriage)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγέννησενshe boreAor Act Indic 3 Sg · γεννάωmain verb (birth of the two leaders)→ constative aorist (completed births)γεννάω: 'to beget, bear, give birth to'; the standard genealogical begetting-verb; the subject here switches to Jochebed (grammatically understood from context: Amram took her as wife, and she bore him).
αὐτῷto himDativedative of advantage (bore for/to him = bore as his children)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (bore for/to him = bore as his children).
τόνtheAccusativearticle (with τε ... καί: 'both ... and')→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
τεbothcorrelative particle (τε ... καί: 'both Aaron and Moses')→ discourse linkage or contrastτε: meaning 'both'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronAccusativeindeclinable proper noun (direct object, named first as elder brother)→ participant identificationΑαρων: named before Moses here (as elsewhere in the genealogical context) by age-priority and priestly role; in the commission narratives Aaron is typically secondary (Moses first), but genealogically Aaron precedes.
καίandcorrelative conjunction (completing the τε ... καί pair)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆνMosesAccusativedirect object (Moses named second)→ object specificationΜωυσῆς: acc. form; the naming of Moses and Aaron together as Jochebed's sons provides the genealogical legitimation of the commission of 6:13 — the two men sent to Pharaoh are the sons of a Levite woman from within the covenant lineage of Kohath and Amram.
τάtheNominativearticle→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
δέandpostpositive transitional conjunction (introducing lifespan notice)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτηyearsNominativesubject of lifespan clause→ participant prominenceἔτη: meaning 'years'; it serves as subject of lifespan clause.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description→ relational specificationζωῆς: meaning 'life'; it serves as genitive of description.
ΑμβραμAmramGenitiveindeclinable genitive→ participant identificationΑμβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive.
ἑκατόνone hundrednumeral→ measure or countἑκατόν: meaning 'one hundred'; numeral expression contributing count or measure in context.
τριάκονταthirtynumeral→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
δύοtwonumeral (132 years total in LXX; MT reads 137)→ measure or countδύο: LXX reads 132 years for Amram's lifespan, while the MT has 137 (one hundred and thirty-seven). The LXX figure is attested in the Rahlfs text and is a notable minor divergence; the difference may reflect a scribal tradition or a deliberate harmonization.
21
Καὶ υἱοὶ Ισσααρ· Κορε καὶ Νεφεγ καὶ Ζεχρι.
And the sons of Izhar: Korah and Nepheg and Zichri.
Korah (Κορε) is named first among Izhar's sons — without narrative comment at this point. The genealogy records him as a legitimate Kohathite Levite, setting up the profound dramatic irony of Num 16, where Korah leads a rebellion against Moses and Aaron despite sharing their Levitical lineage.
Word-by-word analysis· 8 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΙσσααρIzharGenitiveindeclinable genitive proper noun→ participant identificationΙσσααρ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive proper noun.
ΚορεKorahNominativeindeclinable proper noun→ participant identificationΚορε: LXX transliteration of Hebrew קֹרַח (Korah); his descendants form a guild of temple-singers (the 'sons of Korah' of Pss 42–49, 84–85, 87–88 LXX), and Korah himself is the leader of the rebellion of Num 16. Named here without comment, embedded in the legitimate Levitical genealogy — the rebel is also the grandson of Kohath, cousin of Moses and Aaron.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΝεφεγNephegNominativeindeclinable proper noun→ participant identificationΝεφεγ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΖεχριZichriNominativeindeclinable proper noun→ participant identificationΖεχρι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
22
Καὶ υἱοὶ Οζιηλ· Μισαηλ καὶ Ελισαφαν καὶ Σεθρι.
And the sons of Uzziel: Mishael and Elzaphan and Sithri.
Mishael and Elzaphan (Ελισαφαν) are the two sons of Uzziel who later carry the bodies of Nadab and Abihu out of the sanctuary after their unauthorized fire (Lev 10:4); their presence in this genealogy anchors that later narrative in the Kohathite lineage.
Word-by-word analysis· 8 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΟζιηλUzzielGenitiveindeclinable genitive proper noun→ participant identificationΟζιηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive proper noun.
ΜισαηλMishaelNominativeindeclinable proper noun→ participant identificationΜισαηλ: LXX form of Hebrew מִישָׁאֵל (Mishael, 'who is what God is'); cousin of Moses and Aaron; he and Ελισαφαν are commanded by Moses to carry out the bodies of Nadab and Abihu after the divine fire (Lev 10:4).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλισαφανElzaphanNominativeindeclinable proper noun→ participant identificationΕλισαφαν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣεθριSithriNominativeindeclinable proper noun→ participant identificationΣεθρι: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
23
Καὶ ἔλαβεν Ααρων τὴν Ελισαβεε θυγατέρα Αμιναδαβ ἀδελφὴν Ναασσων ἑαυτῷ εἰς γυναῖκα, καὶ ἔτεκεν αὐτῷ τόν τε Ναδαβ καὶ Αβιουδ καὶ Ελεαζαρ καὶ Ιθαμαρ.
And Aaron took Elisheba daughter of Amminadab, sister of Nahshon, as his wife, and she bore him Nadab and Abihu and Eleazar and Ithamar.
Aaron's marriage formula parallels Amram's (v.20), giving the priestly lineage its own double anchor: Elisheba's father (Amminadab) and brother (Nahshon) are the aristocratic Judahite family that appears in the Davidic genealogy (Nahshon is an ancestor of Boaz and David: Ruth 4:20; Matt 1:4). Aaron's four sons are the founding priests: Nadab and Abihu die with unauthorized fire (Lev 10), while Eleazar and Ithamar continue the Aaronic priesthood.
Word-by-word analysis· 24 words
Καίandnarrative continuative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (marriage formula, parallel to v.20)→ constative aoristλαμβάνω: 'take'; see v. 10.
ΑαρωνAaronNominativeindeclinable proper noun (subject: the husband)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject: the husband).
τήνtheAccusativearticle→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕλισαβεεElishebaAccusativeindeclinable proper noun (the wife)→ participant identificationΕλισαβεε: LXX transliteration of Hebrew אֱלִישֶׁבַע (Elisheba, 'God is my oath' or 'God is fullness'); the name's Greek form is Ελισάβετ in later books, the name of John the Baptist's mother (Luke 1:5) — who is also of Aaronic descent (Luke 1:5 ἐξ θυγατέρων Ααρών). The connection between Aaron's wife Ελισαβεε and Luke's Ελισάβετ may be an intentional Lukan signal of priestly pedigree.
θυγατέραdaughterAccusativeaccusative in apposition (kinship specification: daughter of Amminadab)→ object specificationθυγατέρα: meaning 'daughter'; it serves as accusative in apposition (kinship specification: daughter of Amminadab).
ΑμιναδαβAmminadabGenitiveindeclinable genitive (Elisheba's father)→ participant identificationΑμιναδαβ: LXX form of Hebrew עַמִּינָדָב (Amminadab); a Judahite aristocratic name that appears in the genealogy of David (Ruth 4:19–20; Matt 1:4; Luke 3:33), linking Aaron's priestly line to the Davidic royal line through the marriage.
ἀδελφήνsisterAccusativeaccusative in apposition (second kinship specification)→ object specificationἀδελφήν: meaning 'sister'; it serves as accusative in apposition (second kinship specification).
ΝαασσωνNahshonGenitiveindeclinable genitive (Elisheba's brother)→ participant identificationΝαασσων: Hebrew נַחְשׁוֹן (Nahshon); the leader of the tribe of Judah in the wilderness (Num 1:7; 2:3; 7:12); an ancestor of David through Salmon/Boaz (Ruth 4:20; Matt 1:4). His mention here as Elisheba's brother merges the priestly (Aaron) and royal (Davidic) lineages at this genealogical crossroads.
ἑαυτῷfor himselfDativereflexive dative (part of marriage formula)→ sphere or referenceἑαυτῷ: meaning 'for himself'; it serves as reflexive dative (part of marriage formula).
εἰςaspreposition + accusative (predicative: 'as a wife')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (predicative: 'as a wife').
γυναῖκαwifeAccusativepredicative accusative in marriage formula→ object specificationγυναῖκα: meaning 'wife'; it serves as predicative accusative in marriage formula.
καίandcoordinate conjunction (birth follows marriage)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτεκενshe boreAor Act Indic 3 Sg · τίκτωmain verb (birth of Aaron's four sons)→ constative aoristτίκτω: 'to bear, give birth to'; variant of γεννάω used for the mother's birth-action (as distinct from the father's); Elisheba is the implied subject.
αὐτῷto himDativedative of advantage→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.
τόνtheAccusativearticle (with τε ... καί correlative)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
τεbothcorrelative particle (τε ... καί: 'both Nadab and...')→ discourse linkage or contrastτε: meaning 'both'; conjunction or particle linking this unit with the surrounding discourse.
ΝαδαβNadabAccusativeindeclinable proper noun (Aaron's firstborn)→ participant identificationΝαδαβ: Hebrew נָדָב (Nadab, 'noble / willing'); Aaron's firstborn; he and Αβιουδ offered unauthorized fire before the LORD and were killed (Lev 10:1–2; Num 3:4). Their deaths leave Eleazar and Ithamar as the surviving priestly line.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιουδAbihuAccusativeindeclinable proper noun→ participant identificationΑβιουδ: LXX form of Hebrew אֲבִיהוּא (Abihu, 'he is my father'); Aaron's second son; dies alongside Nadab (Lev 10:1–2). The LXX spelling Αβιουδ differs from the common Αβιου of other manuscripts.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλεαζαρEleazarAccusativeindeclinable proper noun→ participant identificationΕλεαζαρ: Hebrew אֶלְעָזָר (Eleazar, 'God has helped'); Aaron's third son; after the death of Nadab and Abihu he becomes Aaron's heir apparent; he succeeds Aaron as high priest (Num 20:28) and his son Phinehas earns the eternal covenant of priesthood (Num 25:12–13). Eleazar is the key figure bridging Aaron's line to the Phinehas-line of v.25.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙθαμαρIthamarAccusativeindeclinable proper noun (Aaron's fourth son)→ participant identificationΙθαμαρ: Hebrew אִיתָמָר (Ithamar, 'island of palms'); Aaron's fourth son; he oversees the construction of the tabernacle (Exod 38:21) and leads one of the major Levitical divisions; the high priestly line descends through Eleazar, but Ithamar's line also produces priests.
24
Καὶ υἱοὶ Κορε· Ασειρ καὶ Ελκανα καὶ Αβιασαφ· αὗται αἱ φυλαὶ τοῦ Κορε.
And the sons of Korah: Assir and Elkanah and Abiasaph; these are the clans of Korah.
The sons of Korah are listed without the narrative shadow of their father's coming rebellion. Their descendants become the guild of Psalm-singers whose titles ('for the sons of Korah') appear in LXX Pss 41–48, 83–84, 86–87 — a remarkable reversal whereby the rebel's line becomes the vehicle of covenant worship. The closing formula αὗται αἱ φυλαὶ τοῦ Κορε here uses the article τοῦ (rather than the bare genitive elsewhere), marking Korah as a known, specific individual.
Word-by-word analysis· 13 words
Καίandcoordination→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοίsonsNominativesubject (genealogical heading)→ participant prominenceυἱοί: meaning 'sons'; it serves as subject (genealogical heading).
ΚορεKorahGenitiveindeclinable genitive proper noun→ participant identificationΚορε: named again after v.21; his sons are listed here, providing the lineage of the future Korahite Psalm-guild (Pss 42–49, 84–85, 87–88 in the LXX psalter). The sons of Korah's artistic legacy stands in ironic contrast to their father's political rebellion.
ΑσειρAssirNominativeindeclinable proper noun→ participant identificationΑσειρ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλκαναElkanahNominativeindeclinable proper noun→ participant identificationΕλκανα: LXX form of Hebrew אֶלְקָנָה (Elkanah, 'God has acquired'); the name of Samuel's father (1 Sam 1:1) — though a different Elkanah; popular Levitical name.
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιασαφAbiasaphNominativeindeclinable proper noun→ participant identificationΑβιασαφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
αὗταιtheseNominativedemonstrative pronoun (closing formula subject)→ participant referenceαὗται: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (closing formula subject).
αἱtheNominativearticle→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλαίclansNominativepredicate nominative→ participant prominenceφυλαί: meaning 'clans'; it serves as predicate nominative.
τοῦof theGenitivearticle with Κορε (articular, marking Korah as a definite specific individual)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚορεKorahGenitiveindeclinable genitive (clan identifier)→ participant identificationΚορε: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (clan identifier).
25
Καὶ Ελεαζαρ υἱὸς Ααρων ἔλαβεν ἑαυτῷ ἀπὸ τῶν θυγατέρων Φουτιηλ αὐτῷ εἰς γυναῖκα, καὶ ἔτεκεν αὐτῷ τὸν Φινεες· αὗται ἀρχαὶ πατριῶν τῶν Λευιτῶν κατὰ γενεὰς αὐτῶν.
And Eleazar the son of Aaron took for himself one of the daughters of Putiel as his wife, and she bore him Phinehas; these are the heads of the ancestral houses of the Levites according to their generations.
The genealogy reaches its apex at Phinehas — three generations from Levi: Levi → Kohath → Amram → Aaron → Eleazar → Phinehas. The closing formula αὗται ἀρχαὶ πατριῶν τῶν Λευιτῶν κατὰ γενεὰς αὐτῶν ('these are the heads of the ancestral houses of the Levites according to their generations') brackets the entire Levitical section and resumes the narrative frame. Phinehas later earns the 'covenant of eternal priesthood' (Num 25:12–13) for his zealous act against apostasy — the genealogy thus ends pointing forward to the future of the Aaronic priestly line.
Word-by-word analysis· 26 words
Καίandnarrative continuative conjunction→ discourse linkage or contrastΚαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλεαζαρEleazarNominativeindeclinable proper noun (subject)→ participant identificationΕλεαζαρ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject).
υἱόςsonNominativenominative in apposition (identifying Eleazar's lineage)→ participant prominenceυἱός: meaning 'son'; it serves as nominative in apposition (identifying Eleazar's lineage).
ΑαρωνAaronGenitiveindeclinable genitive (Eleazar's father)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable genitive (Eleazar's father).
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (marriage formula, third instance in the genealogy)→ constative aoristλαμβάνω: 'take'; see v. 10.
ἑαυτῷfor himselfDativereflexive dative (marriage formula component)→ sphere or referenceἑαυτῷ: meaning 'for himself'; it serves as reflexive dative (marriage formula component).
ἀπόfrompreposition + genitive (partitive: 'one from among')→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive: 'one from among').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέρωνdaughtersGenitivegenitive object of ἀπό (partitive: 'one of the daughters')→ relational specificationθυγατέρων: meaning 'daughters'; it serves as genitive object of ἀπό (partitive: 'one of the daughters').
ΦουτιηλPutielGenitiveindeclinable genitive proper noun (the wife's father)→ participant identificationΦουτιηλ: LXX form of Hebrew פּוּטִיאֵל (Putiel); an otherwise unknown figure; his name may contain an Egyptian element (cf. Potiphar), leading some to suggest Egyptian heritage for Phinehas's mother, which would parallel the Egyptian connections of the Exodus generation.
αὐτῷto himDativedative (resumptive with ἑαυτῷ — part of the marriage formula)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative (resumptive with ἑαυτῷ — part of the marriage formula).
εἰςaspreposition + accusative (predicative)→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (predicative).
γυναῖκαwifeAccusativepredicative accusative→ object specificationγυναῖκα: meaning 'wife'; it serves as predicative accusative.
καίandcoordinate conjunction (birth follows)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτεκενshe boreAor Act Indic 3 Sg · τίκτωmain verb (birth of Phinehas)→ constative aoristτίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the long-awaited birth that resolves the chapter's central crisis.
αὐτῷto himDativedative of advantage→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.
τόνtheAccusativearticle (definite: Phinehas as a known, specific figure)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦινεεςPhinehasAccusativeindeclinable proper noun (the genealogy's apex)→ participant identificationΦινεες: LXX transliteration of Hebrew פִּינְחָס (Phinehas, possibly 'the Nubian / dark-skinned one' — an Egyptian/Nubian name component suggesting the cosmopolitan reality of the Exodus generation); Aaron's grandson and Eleazar's son; he earns the covenant of eternal priesthood (בְּרִית שָׁלוֹם / διαθήκη εἰρήνης, Num 25:12–13) by his zealous act against the apostasy at Baal-Peor. The genealogy reaching Phinehas ensures the priestly line's narrative legitimacy down to the final priest of the Exodus generation.
αὗταιtheseNominativedemonstrative pronoun (subject of the genealogical closing summary)→ participant referenceαὗται: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of the genealogical closing summary).
ἀρχαίheadsNominativepredicate nominative→ participant prominenceἀρχή: 'beginning, head, principle'; plural ἀρχαί here = 'heads, leaders' (parallel to ἀρχηγοί in v.14); the closing formula describes those just listed as the founding heads of the Levitical ancestral houses.
πατριῶνancestral housesGenitivegenitive of identification→ relational specificationπατριῶν: meaning 'ancestral houses'; it serves as genitive of identification.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΛευιτῶνLevitesGenitivegenitive of possession / identification→ relational specificationΛευίτης: 'Levite'; the tribal gentilic from Λευι; the closing summary uses the gentilic (Λευιτῶν) rather than the tribal name (Λευι) — a slight formalization marking the shift from genealogy to institutional register.
κατάaccording topreposition + accusative (distributive)→ spatial or relational framingκατά: meaning 'according to'; here it marks the relation signaled by preposition + accusative (distributive).
γενεάςgenerationsAccusativeaccusative object of κατά→ object specificationγενεάς: meaning 'generations'; it serves as accusative object of κατά.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
26
Οὗτος Ααρων καὶ Μωυσῆς, οἷς εἶπεν κύριος αὐτοῖς Ἐξαγαγεῖν τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου σὺν δυνάμει αὐτῶν.
These are Aaron and Moses, to whom the LORD said to lead the sons of Israel out of the land of Egypt with their hosts.
Asyndeton marks the narrator's break back into the narrative frame after the genealogical parenthesis. The formula Οὗτος Ααρων καὶ Μωυσῆς ('These are Aaron and Moses') is a resumptive identification — the same two men who just appeared at the genealogy's climax are now re-identified as the divinely commissioned leaders. Aaron is named first, which reverses the order of the commission-sequence but reflects genealogical and priestly precedence.
Word-by-word analysis· 18 words
ΟὗτοςtheseNominativedemonstrative pronoun (resumptive subject: 'These are the ones')→ participant referenceοὗτος: singular form used with a compound subject (Ααρων καὶ Μωυσῆς); the nominative demonstrative introduces a formal identification formula that closes the genealogical parenthesis and re-anchors the narrative.
ΑαρωνAaronNominativeindeclinable proper noun (named first: priestly-genealogical precedence)→ participant identificationΑαρων: named before Moses in this identification formula, consistent with genealogical order (elder brother) and priestly office; but Moses takes precedence in the actual commission-narrative (contrast 6:27 where Aaron is again listed first, and 6:13 where Moses precedes).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject (in apposition to Ααρων as joint subject of the identification)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (in apposition to Ααρων as joint subject of the identification).
οἷςto whomDativerelative pronoun (dative of indirect object of εἶπεν)→ participant reference or interestοἷς: meaning 'to whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative of indirect object of εἶπεν).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of relative clause→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
κύριοςLordNominativesubject of relative clause→ participant prominenceκύριος: meaning 'Lord'; it serves as subject of relative clause.
αὐτοῖςto themDativedative of indirect object (resumptive, reinforcing οἷς)→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (resumptive, reinforcing οἷς).
Ἐξαγαγεῖνto lead outAor Act Inf · ἐξάγωinfinitive in indirect discourse (the content of the divine command)→ constativeἐξάγω: the commission-verb repeated from vv.6 (ἐξάξω) and 13 (ἐξαγαγεῖν) — the verb of the Exodus is also the verb of the commission, creating a tight lexical bond between divine promise and human mandate.
τούςtheAccusativearticle→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativedirect object of infinitive→ object specificationυἱούς: meaning 'sons'; it serves as direct object of infinitive.
ΙσραηλIsraelAccusativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ἐκout ofpreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (separation).
γῆςlandGenitiveobject of ἐκ (anarthrous place-name)→ relational specificationγῆς: meaning 'land'; it serves as object of ἐκ (anarthrous place-name).
Αἰγύπτουof EgyptGenitivegenitive of identification→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of identification.
σύνwithpreposition + dative (accompaniment / manner)→ spatial or relational framingσύν: meaning 'with'; here it marks the relation signaled by preposition + dative (accompaniment / manner).
δυνάμειtheir hostsDativedative object of σύν→ sphere or referenceδύναμις: 'power, host, army'; σὺν δυνάμει αὐτῶν renders Hebrew עַל צִבְאֹתָם ('according to their hosts/companies'); the LXX's δύναμις elevates the military-organization sense of the Hebrew to a broader notion of power and force — the Exodus is a departure with 'hosts.'
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
27
Οὗτοί εἰσιν οἱ διαλεγόμενοι πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ ἐξήγαγον τοὺς υἱοὺς Ισραηλ ἐκ γῆς Αἰγύπτου, Ααρων καὶ Μωυσῆς.
These are the ones who spoke to Pharaoh king of Egypt, and they led out the sons of Israel from the land of Egypt: Aaron and Moses.
The verse repeats the identification in slightly expanded form: Οὗτοί εἰσιν ('these are') + a substantival participle (οἱ διαλεγόμενοι, 'the ones who spoke') that anticipates the Pharaoh-confrontations of chapters 7–12. The aorist ἐξήγαγον ('led out') is proleptic — the Exodus has not yet occurred in the narrative but is treated as accomplished from the perspective of the completed story. The names Ααρων καὶ Μωυσῆς are appended at the end, forming an emphatic closure.
Word-by-word analysis· 19 words
ΟὗτοίtheseNominativedemonstrative pronoun (subject)→ participant referenceΟὗτοί: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject).
εἰσινarePres Act Indic 3 Pl · εἰμίcopula (identification formula)→ gnomic presentεἰμί: see v.11.
οἱtheNominativearticle (with substantival participle)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαλεγόμενοιwho spokePres Mid Ptc Nom Pl Masc · διαλέγομαιsubstantival participle (predicate: 'the ones who spoke')→ progressive / iterative (the ongoing embassy to Pharaoh across multiple confrontations)διαλέγομαι: 'to speak, converse, reason with'; the present tense of the participle is iterative — the multiple confrontations with Pharaoh in chapters 7–12 are all anticipated by this single participial description. In Acts 17:2, 17 Paul διελέγετο (impf) in the synagogue — the intellectual-dialogic sense of the verb.
πρόςtopreposition + accusative (directional: to/toward)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: to/toward).
ΦαραώPharaohAccusativeindeclinable proper noun (object of πρός)→ participant identificationΦαραώ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (object of πρός).
βασιλέαkingAccusativeaccusative in apposition to Φαραώ→ object specificationβασιλέα: meaning 'king'; it serves as accusative in apposition to Φαραώ.
Αἰγύπτουof EgyptGenitivegenitive of rule→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of rule.
καίandcoordinate conjunction (narrating the outcome alongside the mission)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγονthey led outAor Act Indic 3 Pl · ἐξάγωmain verb (proleptic aorist: the Exodus as accomplished fact)→ constative aorist (the whole Exodus narrated as a single completed action from the story's end-point)ἐξάγω: the Exodus-verb in its aorist constative — the same verb promised (ἐξάξω, v.6), commissioned (ἐξαγαγεῖν, vv.13, 26), and here already reported as accomplished, though the narrative has not yet reached it. The proleptic aorist is a narrative device of confident certainty.
τούςtheAccusativearticle→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativedirect object→ object specificationυἱούς: meaning 'sons'; it serves as direct object.
ΙσραηλIsraelAccusativeindeclinable proper noun→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun.
ἐκfrompreposition + genitive (separation)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
γῆςlandGenitiveobject of ἐκ→ relational specificationγῆς: meaning 'land'; it serves as object of ἐκ.
Αἰγύπτουof EgyptGenitivegenitive of identification→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of identification.
ΑαρωνAaronNominativeindeclinable proper noun (appended identification, emphatic closing)→ participant identificationΑαρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (appended identification, emphatic closing).
καίandcoordination→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativenominative in apposition (the second named leader)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as nominative in apposition (the second named leader).
28
Ἐγένετο δὲ ᾗ ἡμέρᾳ ἐλάλησεν κύριος Μωυσεῖ ἐν γῇ Αἰγύπτου,
And it came to pass on the day when the LORD spoke to Moses in the land of Egypt,
The verse is syntactically incomplete — an anacolouthon or a sentence suspended until v.29. The formula Ἐγένετο + temporal ᾗ ἡμέρᾳ ('on the day when') calques the Hebrew וַיְהִי בְּיוֹם ... construction, a formal narrative re-opening that resumes the story after the genealogical parenthesis. The verse anchors what follows in the specific historical moment of the divine speech — the 'day' of 6:2 ff. — connecting the resumption to the name-revelation.
Word-by-word analysis· 10 words
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (narrative resumption formula)→ ingressive aorist (re-opening of the narrative frame)γίνομαι: 'to come to pass, happen, become'; Ἐγένετο + temporal clause is the LXX's calque of Hebrew וַיְהִי + temporal phrase — the standard narrative-opening formula of the Pentateuch and historical books (cf. καὶ ἐγένετο, Ruth 1:1; 1 Sam 1:1). Here it marks the formal resumption after the genealogical parenthesis.
δέandpostpositive transitional conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ᾗon whichDativerelative pronoun (dative after temporal ἡμέρᾳ: 'on the day which')→ participant reference or interestᾗ: meaning 'on which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative after temporal ἡμέρᾳ: 'on the day which').
ἡμέρᾳdayDativedative of time (temporal specification)→ sphere or referenceἡμέρα: 'day'; the phrase ᾗ ἡμέρᾳ ('on the day that / when') functions as a temporal relative clause, anchoring the resumed narrative in the specific moment of the divine speech; in Hebrew it renders בְּיוֹם דִּבֶּר.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb of temporal relative clause→ constative aoristλαλέω: 'speak'; renders דִּבֶּר; 'all that the LORD spoke' refers to the ḥērem command of v. 3; the same verb recurs at vv. 16 (ἐλάλησεν κύριος).
κύριοςLordNominativesubject of temporal clause→ participant prominenceκύριος: meaning 'Lord'; it serves as subject of temporal clause.
Μωυσεῖto MosesDativedative of indirect object→ sphere or referenceΜωυσεῖ: dative form of Μωυσῆς; the shift from Μωυσῆν (accusative) in the genealogical section back to the normal dative here marks the resumption of the discourse-narrative syntax.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative object of ἐν (locative)→ sphere or referenceγῇ: meaning 'land'; it serves as dative object of ἐν (locative).
Αἰγύπτουof EgyptGenitivegenitive of identification→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of identification.
29
ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων· Ἐγώ εἰμι κύριος· λάλησον πρὸς Φαραὼ βασιλέα Αἰγύπτου πάντα ὅσα ἐγὼ λέγω πρὸς σέ.
the LORD spoke to Moses, saying: 'I am the LORD; speak to Pharaoh king of Egypt all that I say to you.'
This verse completes the suspended temporal clause of v.28 (Ἐγένετο δέ ... ἐλάλησεν κύριος). The command is the same as v.11 (λάλησον ... Φαραώ) but now prefaced with the Ἐγώ εἰμι κύριος formula — the divine name grounds the commission one final time. The phrase πάντα ὅσα ἐγὼ λέγω πρὸς σέ ('all that I say to you') is the all-or-nothing commission: Moses must not edit or filter the divine word.
Word-by-word analysis· 19 words
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (the divine speech completing the temporal frame of v.28)→ constative aoristλαλέω: 'speak'; renders דִּבֶּר; 'all that the LORD spoke' refers to the ḥērem command of v. 3; the same verb recurs at vv. 16 (ἐλάλησεν κύριος).
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
πρόςtopreposition + accusative (directional)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle (Hebraistic speech-introduction)→ progressiveλέγω (pres. ptc. λέγων): the redundant participle-of-saying rendering לֵאמֹר.
ἘγώINominativeemphatic subject pronoun→ participant referenceἘγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject pronoun.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (Ἐγώ εἰμι refrain — final occurrence in the chapter)→ identity presentεἰμί: the Ἐγώ εἰμι κύριος formula appears here for the final time in the chapter (cf. 6:2, 6, 7, 8) — the divine name grounds the re-issued commission just as it grounded the original name-revelation; the formula brackets the entire chapter.
κύριοςLordNominativepredicate nominative→ participant prominenceκύριος: meaning 'Lord'; it serves as predicate nominative.
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (the commission-command: parallel to v.11 λάλησον)→ ingressive aorist imperativeλαλέω: the same command as v.11 (λάλησον), now issued after the double re-identification (vv.26–27) and grounded in the Ἐγώ εἰμι formula; the imperative is absolute — Moses is to speak all that God says, without subtraction.
πρόςtopreposition + accusative→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative.
ΦαραώPharaohAccusativeindeclinable proper noun (object of πρός)→ participant identificationΦαραώ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (object of πρός).
βασιλέαkingAccusativeaccusative in apposition to Φαραώ→ object specificationβασιλέα: meaning 'king'; it serves as accusative in apposition to Φαραώ.
Αἰγύπτουof EgyptGenitivegenitive of rule→ relational specificationΑἰγύπτου: meaning 'of Egypt'; it serves as genitive of rule.
πάνταallAccusativedirect object of λάλησον (comprehensive scope: without subtraction)→ object specificationπᾶς: 'all, every'; πάντα ὅσα ἐγὼ λέγω ('all that I say') is the comprehensive commission — Moses is to transmit the whole divine word, not a curated portion; cf. the prophetic formula 'all the words of the LORD' (πάντα τοὺς λόγους κυρίου) throughout the Prophets.
ὅσαwhateverAccusativerelative pronoun (neuter plural: 'all the things which')→ participant referenceὅσα: meaning 'whatever'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (neuter plural: 'all the things which').
ἐγώINominativeemphatic subject (divine speaker)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject (divine speaker).
λέγωsayPres Act Indic 1 Sg · λέγωmain verb of relative clause→ iterative / customary present (the ongoing divine word Moses is to transmit faithfully)λέγω: 'say'; here in the sense 'I declare / purpose / intend' (cf. אֹמֵר for resolve), governing the infinitive οἰκοδομῆσαι.
πρόςtopreposition + accusative→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative.
σέyouAccusativeaccusative object of πρός (Moses as divine-word recipient)→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Moses as divine-word recipient).
30
εἶπεν δὲ Μωυσῆς ἔναντι κυρίου· Ἰδοὺ ἐγὼ ἰσχνόφωνός εἰμι, καὶ πῶς εἰσακούσεταί μου Φαραώ;
And Moses said before the LORD: 'Behold, I am weak-voiced; how then will Pharaoh listen to me?'
Moses' second and final speech-objection in the chapter forms the exact inclusio with v.12: the same situation (commission to Pharaoh), the same logic (rhetorical question with πῶς εἰσακούσεταί μου Φαραώ), but a different Greek word for the speech-disability: ἰσχνόφωνός εἰμι ('I am weak-voiced / thin of voice') replaces v.12's ἄλογός εἰμι. Both render the same Hebrew עֲרַל שְׂפָתַיִם ('uncircumcised of lips'). The chapter ends on Moses' unanswered objection — the answer comes in ch.7 with Aaron's appointment as spokesman. The word ἰσχνόφωνος ('thin-voiced, weak-voiced') is rare in Greek literature and may be the LXX translator's own coinage.
Word-by-word analysis· 14 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' final speech-act in the chapter)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέand / butpostpositive adversative conjunction→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωυσῆςMosesNominativesubject (nominative)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (nominative).
ἔναντιbeforepreposition + genitive (locative: in the presence of the LORD)→ spatial or relational framingἔναντι: 'before, in the presence of'; a Hebraism for לִפְנֵי ('before / in front of'); the same locution as v.12 (ἔναντι κυρίου), completing the verbal inclusio — Moses stands before God at both the opening and closing of the objection-sequence.
κυρίουthe LordGenitivegenitive object of ἔναντι→ relational specificationκυρίου: meaning 'the Lord'; it serves as genitive object of ἔναντι.
Ἰδούbeholdpresentative particle (parallel to v.12's Ἰδοὺ οἱ υἱοί...)→ discourse linkage or contrastἰδού: the same presentative marker as v.12 (ἰδοὺ οἱ υἱοὶ Ισραηλ οὐκ εἰσήκουσάν μου), here introducing the speech-disability confession directly — the symmetry with v.12 is exact.
ἐγώINominativeemphatic subject pronoun→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject pronoun.
ἰσχνόφωνόςweak-voicedNominativepredicate adjective (Moses' speech-disability claim — the chapter's closing crux)→ participant prominenceἰσχνόφωνος: 'thin-voiced, weak-voiced, feeble of speech'; from ἰσχνός ('thin, lean') + φωνή ('voice'); the LXX renders Hebrew עֲרַל שְׂפָתַיִם ('uncircumcised of lips') with this word here (v.30) but with the different ἄλογος ('inarticulate / without logos') at v.12 — a notable doublet. ἰσχνόφωνος is extremely rare in Greek literature and may be the LXX translator's own coinage to capture the Hebrew idiom of a 'blocked' or 'unfitted' mouth. The Hebrew 'uncircumcised lips' conveys ritual unfitness for holy speech; the LXX's two different Greek equivalents — ἄλογος (without rational speech) and ἰσχνόφωνος (weak-voiced) — illuminate different aspects of the same disability: the first philosophic (speechlessness in the face of the Logos-God), the second physical (vocal inadequacy for the prophetic task).
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (Moses' self-identification in disability-confession)→ gnomic present (Moses' self-assessment as a permanent state)εἰμί: the copula in ἰσχνόφωνός εἰμι ('I am weak-voiced') stands in stark contrast to the chapter's divine Ἐγώ εἰμι κύριος — God's self-identification in sovereign power (v.29) is immediately followed by Moses' self-identification in weakness; the chapter ends on this tension.
καίandcontinuative / transitional (introducing the rhetorical question)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πῶςhowinterrogative adverb (a fortiori rhetorical question — exact parallel to v.12)→ clausal contributionπῶς: 'how?'; the identical rhetorical question of v.12 is repeated verbatim here — πῶς εἰσακούσεταί μου Φαραώ; — completing the structural and verbal inclusio. The chapter's unanswered question sets up ch.7's resolution: the LORD does not answer Moses' objection with argument but with divine command ('Aaron shall be your prophet,' 7:1).
εἰσακούσεταίwill listen toFut Mid Indic 3 Sg · εἰσακούωmain verb of rhetorical question (implying a negative answer)→ predictive future (rhetorical: the expected answer is 'he will not')εἰσακούω: 'to hear, heed'; the same verb as at vv.9 and 12, completing the chapter's lexical arc: God εἰσήκουσα (v.5 — heard Israel's groaning), Israel οὐκ εἰσήκουσαν (v.9 — did not hear Moses), how will Pharaoh εἰσακούσεταί (vv.12, 30 — hear Moses)? The verb traces the ironic hierarchy of hearing throughout the chapter.
μουmeGenitivegenitive of person heeded→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of person heeded.
ΦαραώPharaohNominativeindeclinable proper noun (subject of the rhetorical question)→ participant identificationΦαραώ: the chapter ends with Pharaoh's name as the final word — the unanswered challenge that propels the narrative into the plague-sequence of ch.7 ff. The inclusio Moses/ἐγώ (v.1 ὄψῃ) — Moses/ἐγώ (v.30 εἰμι) brackets the chapter's theological center.