- 1 Exodus 1 Α′ The titular formula Ταῦτα τὰ ὀνόματα ('These are the names') opens the book here, giving it its Hebrew name שְׁמוֹת (Shemot); the LXX title ΕΞΟΔΟΣ ('departure') is a thematic rather than translational designation. PDF
- 2 Exodus 2 Β′ This chapter narrates the birth, exposure, rescue, and early career of Μωυσῆς (Moses), whose name the LXX explains by a Greek folk-etymology (2:10). Several lexical and translational features call for specific notice. PDF
- 3 Exodus 3 Γ′ This chapter is the theophany at the heart of the Pentateuch: the angel of the LORD (ἄγγελος κυρίου, v.2) appears in a flame of fire out of the bush (ὁ βάτος), which burns without being consumed — a marvel that draws Moses near and occasions the divine commission. PDF
- 4 Exodus 4 Δ′ Exodus belongs to the oldest stratum of the LXX translation (the Pentateuch, produced in Alexandria in the third century BC), and the Alexandrian codices (Vaticanus, Alexandrinus, Sinaiticus) agree broadly for this chapter; the translation technique is relatively idiomatic within the Pentateuchal corpus. PDF
- 5 Exodus 5 Ε′ The confrontation between Moses and Aaron and the Egyptian court opens here, and the vocabulary of forced labour and bureaucratic coercion is among the most technically dense in the entire Exodus narrative. PDF
- 6 Exodus 6 Ϛ′ Three theological centers govern the chapter: the name-disclosure (6:2–3), the seven divine 'I will' promises (6:6–8), and the Levitical genealogy (6:14–25) that roots Moses and Aaron in tribal memory before the narrative resumes. PDF
- 7 Exodus 7 Ζ′ A critical versification note is essential: the LXX chapter contains twenty-nine verses, whereas standard English Bibles end chapter 7 at v. PDF
- 8 Exodus 8 Η′ Versification: the four frog-plague verses English assigns to 8:1–4 are numbered 7:26–29 in the LXX and have been authored separately; LXX 8:1 = English 8:5, and the offset of four is constant throughout — LXX 8:28 = English 8:32. PDF
- 9 Exodus 9 Θ′ The fifth through seventh of the ten plagues fill the chapter — the pestilence on livestock (vv.1–7), the plague of boils (vv.8–12), and the plague of hail (vv.13–35) — making it the theological and rhetorical climax of the plague cycle before the final three. PDF
- 10 Exodus 10 Ι′ Chapter 10 encompasses two plagues — the locust (ἀκρίς, vv.1–20) and the darkness (σκότος, vv.21–29) — and reaches its narrative climax in Moses' exit oath (v.29). PDF
- 11 Exodus 11 ΙΑ′ Exodus 11 in the LXX is a compact, dramatically charged chapter: a divine soliloquy (vv. 1–3), Moses' firstborn-plague oracle (vv. PDF
- 12 Exodus 12 ΙΒ′ This is the foundational Passover chapter of the Torah, and its LXX rendering carries several features of enormous theological consequence. PDF
- 13 Exodus 13 ΙΓ′ Two major movements divide the chapter: legislation on firstborn consecration and Passover memory (vv.1–16), and the opening of the wilderness journey under divine guidance (vv.17–22). PDF
- 14 Exodus 14 ΙΔ′ The sea Israel crosses is named ἐρυθρὰ θάλασσα ('Red Sea') — the LXX's rendering of Hebrew yam sûph ('sea of reeds'), the name the NT inherits at Acts 7:36 and Heb 11:29. PDF
- 15 Exodus 15 ΙΕ′ Exodus 15 is the Song of the Sea (ᾠδή, v. PDF
- 16 Exodus 16 ΙϚ′ Exodus 16 narrates the gift of manna and quail in the wilderness of Sin and is, lexically and theologically, one of the richest chapters in the Greek Pentateuch. PDF
- 17 Exodus 17 ΙΖ′ Exodus 17 falls into two narrative panels joined by a place-name etiology: the strife at Rephidim and the water from the rock (vv. 1–7), and the battle with Amalek with its memorial (vv. PDF
- 18 Exodus 18 ΙΗ′ Exodus 18 is a narrative hinge between the Red Sea / wilderness cycle and the Sinai theophany: Ιοθορ (Jethro), priest of Madian and Moses' γαμβρός, hears of the Exodus, brings Moses' wife Σεπφωρα and two sons to the mountain of God (vv. PDF
- 19 Exodus 19 ΙΘ′ Exodus 19 is the hinge of the book: it brings Israel from Egypt to Sinai (v. 1) and frames the covenant that the rest of the Pentateuch presupposes. PDF
- 20 Exodus 20 Κ′ Exodus 20 is the LXX Decalogue — the δέκα λόγοι (Exod 34:28; Deut 10:4) — and one of the most theologically consequential chapters in the Greek Bible, since it is the form of the Ten Commandments most frequently echoed in the New Testament. PDF
- 21 Exodus 21 ΚΑ′ Exodus 21 opens the Covenant Code (Exod 20:22–23:33), the block of case law (Hebrew מִשְׁפָּטִים, rendered τὰ δικαιώματα at 21:1) that follows the Decalogue; v. PDF
- 22 Exodus 22 ΚΒ′ Exodus 22 belongs to the 'Book of the Covenant' (Exod 20:22–23:33), the casuistic and apodictic case-law that follows the Decalogue. PDF
- 23 Exodus 23 ΚΓ′ Exodus 23 concludes the so-called Book of the Covenant (Exod 20:22–23:33), moving from casuistic civil law into apodictic exhortation, cultic calendar, and a closing covenant-epilogue. PDF
- 24 Exodus 24 ΚΔ′ Exodus 24 is the LXX's covenant-ratification chapter, the narrative hinge that seals the Sinai theophany (chs. 19–23) before the Tabernacle instructions (chs. PDF
- 25 Exodus 25 ΚΕ′ Exodus 25 opens the great Tabernacle (σκηνή) prescription: YHWH commands the freewill offering (ἀπαρχή, vv. 1–7), the making of a sanctuary (ἁγίασμα) according to the heavenly pattern (παράδειγμα, vv. PDF
- 26 Exodus 26 ΚϚ′ Exodus 26 is the second of the great tabernacle-construction discourses (chs. PDF
- 27 Exodus 27 ΚΖ′ Exodus 27 belongs to the great Tabernacle-instruction block (chs. PDF
- 28 Exodus 28 ΚΗ′ Exodus 28 prescribes the priestly vestments of Aaron and his sons: the holy garments made 'for honor and glory' (εἰς τιμὴν καὶ δόξαν), the ephod (ἐπωμίς) with its two onyx shoulder-stones engraved with the tribal names, the breastplate of judgment (λογεῖον τῶν κρίσεων) with four rows of three gemstones, the robe (ποδήρης/ὑποδύτης) with golden bells and pomegranates, the golden plate (πέταλον) inscribed ἁγίασμα κυρίου, and the tunic, turban, sash, and linen breeches. PDF
- 29 Exodus 29 ΚΘ′ Exodus 29 is the great priestly-ordination liturgy of the LXX Exodus: a sustained second-person divine address to Moses prescribing the seven-day consecration (τελείωσις) of Aaron and his sons. PDF
- 30 Exodus 30 Λ′ Exodus 30 belongs to the cultic-instruction block of the tabernacle pericope (Exod 25–31), and the LXX of this section is notable both for its dense technical vocabulary and for occasional divergences in sequence and detail from the Masoretic Text. PDF
- 31 Exodus 31 ΛΑ′ Exodus 31 closes the great tabernacle-instruction block (chs. 25–31) with three movements: the divine designation and Spirit-filling of the master-craftsmen Bezalel and Oholiab (vv. PDF
- 32 Exodus 32 ΛΒ′ A point of versification must be flagged at the outset: in the Rahlfs LXX, Exodus 32 runs to thirty-four verses numbered 1–8 and then 10–35 — THERE IS NO VERSE 9. PDF
- 33 Exodus 33 ΛΓ′ Exodus 33 is the theological heart of the golden-calf aftermath: a chapter wholly concerned with the divine Presence — whether, and how, YHWH will accompany a 'stiff-necked' people. PDF
- 34 Exodus 34 ΛΔ′ Exodus 34 is the great chapter of covenant renewal after the apostasy of the golden calf (ch. 32) and Moses' tabernacle-of-meeting intercession (ch. PDF
- 35 Exodus 35 ΛΕ′ Exodus 35 begins the LXX's account of the construction of the tabernacle (the 'second tabernacle pericope', chs. PDF
- 36 Exodus 36 ΛϚ′ A reader comparing the Old Greek with the Masoretic Text will at once notice that the second half of Exodus in the LXX follows a markedly different arrangement of the Tabernacle-construction account: the Greek of chapters 36–39 is both shorter and reordered relative to the Hebrew. PDF
- 37 Exodus 37 ΛΖ′ The construction account of the tabernacle in the LXX (Exod 35–40) diverges markedly from the Masoretic order: it is shorter, the material is rearranged, and the sequence of items does not track the Hebrew chapter divisions. PDF
- 38 Exodus 38 ΛΗ′ Exodus 38 in the LXX belongs to the second tabernacle account — the 'execution' or construction narrative (chs. PDF
- 39 Exodus 39 ΛΘ′ Exodus 39 belongs to the second tabernacle-construction account (chs. PDF
- 40 Exodus 40 Μ′ Exodus 40 is the closing chapter of the book, and the Old Greek here is markedly shorter than the Masoretic Text: the LXX lacks Greek equivalents for several MT verses, so that Rahlfs' versification skips vv. PDF