1
Μετὰ δὲ τὰ ῥήματα ταῦτα ἐγενήθη ῥῆμα κυρίου πρὸς Αβραμ ἐν ὁράματι λέγων· Μὴ φοβοῦ, Αβραμ· ἐγὼ ὑπερασπίζω σου· ὁ μισθός σου πολὺς ἔσται σφόδρα.
And after these things the word of the LORD came to Abram in a vision, saying: 'Fear not, Abram; I am your shield; your reward shall be exceedingly great.'
Μετὰ δὲ τὰ ῥήματα ταῦτα is the standard LXX transitional formula opening a new divine-encounter episode (cf. Gen 22:1, 20; 39:7); the word of the LORD coming ἐν ὁράματι formally designates the following as a prophetic vision, distinguishing this theophany from the waking encounters of Gen 12–14. The divine address μὴ φοβοῦ + ἐγὼ ὑπερασπίζω σου is the classic patriarchal reassurance oracle, establishing the two poles of the chapter: divine adequacy (shield and reward) over against human need (the childlessness lamented in vv.2–3).
Word-by-word analysis· 25 words
Μετὰafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingΜετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
δὲand / nowpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle with ῥήματα→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαthings / wordsAccusativeaccusative object of Μετά (temporal accusative)→ object specificationῥῆμα: 'word / thing / matter'; renders Hebrew הַדְּבָרִים הָאֵלֶּה ('these things/words'); the phrase Μετὰ τὰ ῥήματα ταῦτα is a standard LXX episodic transition (cf. Gen 22:1; 22:20; 39:7), marking a fresh divine initiative following the preceding narrative block (Gen 14).
ταῦταtheseAccusativedemonstrative adjective attributive (anaphoric: the events of Gen 14)→ object specificationταῦτα: meaning 'these'; it serves as demonstrative adjective attributive (anaphoric: the events of Gen 14).
ἐγενήθηcame to pass / cameAor Pass Indic 3 Sg · γίνομαιmain verb (existential-narrative frame)→ constative aorist (onset of the revelation event)γίνομαι: the aorist passive ἐγενήθη calques Hebrew וַיְהִי ('and it was / came to pass'); used with ῥῆμα κυρίου as subject it is the formulaic vocabulary of prophetic oracle-reception, first appearing here in the Pentateuch and predominating in the classical prophets (Jer 1:4, 11; Ezek 1:3 LXX).
ῥῆμαwordNominativesubject (of ἐγενήθη)→ participant prominenceῥῆμα: 'word / utterance'; renders דְּבַר יהוה ('word of YHWH'), the standard prophetic formula for a divine communication authorizing the following speech; this is the first occurrence of the full formula ῥῆμα κυρίου ἐγενήθη πρός in the Pentateuch — pointing forward to the classical prophet formula.
κυρίουof the LORDGenitivesubjective genitive (the LORD as source of the word)→ relational specificationκύριος: the standard LXX rendering of the divine name יהוה (YHWH); the genitive marks the word as issuing from the covenant God.
πρὸςtopreposition + accusative (recipient of divine communication)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of divine communication).
ΑβραμAbramindeclinable proper noun, accusative object of πρός (recipient)→ participant identificationΑβραμ: LXX transliteration of אַבְרָם ('exalted father'); the pre-rename form, which will give way to Αβρααμ ('father of a multitude') at 17:5. Paul names him Αβραάμ throughout Romans 4, drawing on the Gen 17 name; but the faith-reckoning of 15:6 occurs while he is still Αβραμ — before circumcision (Rom 4:10).
ἐνinpreposition + dative (modal: manner of the revelation)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (modal: manner of the revelation).
ὁράματιa visionDativedative of manner ('in a vision')→ sphere or referenceὅραμα: 'vision'; renders Hebrew מַחֲזֶה, the specific vocabulary for a prophetic vision received in an altered state (cf. Num 24:4, 16; Isa 1:1 LXX); this is the first occurrence of ἐν ὁράματι in the Pentateuch, formally marking Gen 15 as a visionary experience distinct from the waking divine encounters of Gen 12, 13, 18.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωattendant circumstance participle (introducing direct divine speech)→ progressive (speech in progress)λέγω: the participial formula λέγων calques Hebrew לֵאמֹר ('saying'), the standard LXX formula for introducing direct discourse; it is grammatically masculine singular, failing to agree in gender with the neuter ῥῆμα — a Hebraizing frozen form preserved from the idiom of the Hebrew Vorlage.
Μὴnotnegative particle (with imperative: prohibition)→ discourse linkage or contrastΜὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
φοβοῦfearPres Mid Impv 2 Sg · φοβέομαιimperative (divine prohibition: 'do not be afraid')→ present prohibition (cessation of ongoing fear or protection against beginning to fear)φοβέομαι: 'fear / be afraid'; the formula μὴ φοβοῦ is the standard divine reassurance address in the patriarchal tradition (cf. Gen 21:17; 26:24; 46:3) and the Isaianic servant songs (Isa 41:10, 13, 14 LXX); it introduces a divine self-disclosure followed by a protective promise.
ΑβραμAbramindeclinable proper noun in vocative function (direct address)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun in vocative function (direct address).
ἐγὼINominativesubject pronoun (emphatic: 'I myself am your shield')→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject pronoun (emphatic: 'I myself am your shield').
ὑπερασπίζωI shield / I protectPres Act Indic 1 Sg · ὑπερασπίζωmain verb (divine self-declaration with genitive of person protected)→ gnomic / durative present ('I stand as your shield')ὑπερασπίζω: 'shield / protect / cover with a shield'; renders Hebrew אָנֹכִי מָגֵן לָךְ ('I am a shield for you'); the LXX uses the verb rather than the noun ὑπερασπιστής found in later psalmodic usage (Ps 18:3 LXX); the divine warrior image of the shield is foundational for the Psalter's protective theology.
σουyouGenitivegenitive of the person protected (genitive of advantage with ὑπερασπίζω)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of the person protected (genitive of advantage with ὑπερασπίζω).
ὁtheNominativearticle with μισθός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
μισθόςrewardNominativesubject (of ἔσται)→ participant prominenceμισθός: 'reward / wages / recompense'; renders Hebrew שָׂכָר ('reward / hire'); the word appears again in the patriarchal tradition at Gen 30:18 and in Ruth 2:12 (Boaz's blessing); Paul exploits the wage/grace contrast in Rom 4:4 — ὁ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν — citing the same Abram narrative (Rom 4:3 = Gen 15:6).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πολὺςgreat / muchNominativepredicate adjective (with ἔσται: 'shall be great')→ participant prominenceπολύς: 'much / many / great'; in the masculine agreeing with μισθός; the predicate construction closely renders Hebrew שְׂכָרְךָ הַרְבֵּה מְאֹד.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopulative verb (predicate with πολύς σφόδρα)→ predictive futureεἰμί (fut.): copula.
σφόδραexceedingly / veryadverb of degree (modifying πολύς: 'exceedingly great')→ clausal contributionσφόδρα: 'very / exceedingly'; renders Hebrew מְאֹד ('very / greatly'); a characteristic LXX intensifier recurring throughout Genesis (Gen 1:31; 7:19; 13:2, 13; 17:2, 6).
2
Λέγει δὲ Αβραμ· Δέσποτα κύριε, τί μοι δώσεις; ἐγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασεκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ελιεζερ.
And Abram said: 'Master LORD, what will you give me? For I am departing childless; and the son of Masek, of my home-born servants — this is Damascene Eliezer.'
The historical present Λέγει (in place of the narrative aorist εἶπεν) marks Abram's protest as dramatically vivid — recorded as it were in real time. His complaint is twofold: he is ἄτεκνος ('childless') and thus cannot benefit from the promised reward, and the Masek clause names the likely heir by default — the notoriously obscure crux of the chapter. The verse is a subordinate complication at level 1, providing the human problem that the divine counter-statement of vv.4–6 resolves.
Word-by-word analysis· 22 words
Λέγειsays / saidPres Act Indic 3 Sg · λέγωmain verb (historical present — introducing character speech)→ historical present (dramatic vividness)λέγω: the historical present Λέγει vivifies the narrative by presenting Abram's protest as immediate and direct; it contrasts with the aorist εἶπεν used for the divine speech of v.1 — the human protest stands in tension with the divine promise.
δὲand / butpostpositive continuative-adversative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβραμAbramindeclinable proper noun (subject)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject).
ΔέσποταMasterVocativevocative (direct address: double divine title)→ direct addressδεσπότης: 'master / lord / sovereign'; renders Hebrew אֲדֹנָי ('my Lord/Master'), the substitution-form used in prayer when addressing God; the double address Δέσποτα κύριε is unusual and heightens the formal, petitionary character of Abram's complaint (cf. Deut 3:24 LXX: Κύριε κύριε).
κύριεLORDVocativevocative (second element of double divine address)→ direct addressκύριος: in the vocative κύριε; the double title Δέσποτα κύριε renders אֲדֹנָי יהוה, the prayer-form combining the substitution-title with the divine name.
τίwhatAccusativeinterrogative pronoun (accusative direct object of δώσεις)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (accusative direct object of δώσεις).
μοιto meDativedative of indirect object / dative of advantage→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object / dative of advantage.
δώσειςwill you giveFut Act Indic 2 Sg · δίδωμιmain verb of the question (future deliberative: 'what can you give?')→ predictive / deliberative futureδίδωμι: 'give / grant'; the question echoes the promised μισθός of v.1 — Abram in effect says: 'You promised a reward, but what can any reward mean when I have no heir to inherit it?'
ἐγὼINominativesubject pronoun (emphatic: Abram places himself in contrast to the promise)→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject pronoun (emphatic: Abram places himself in contrast to the promise).
δὲfor / butpostpositive explanatory particle (introducing the reason for the protest)→ discourse linkage or contrastδὲ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολύομαιI am departing / am being dismissedPres Mid Indic 1 Sg · ἀπολύωmain verb (present of present state: 'I go away / I am departing')→ progressive present (ongoing state of childlessness approaching death childless)ἀπολύω: 'release / dismiss / depart'; the middle ἀπολύομαι here renders Hebrew הוֹלֵךְ עֲרִירִי ('I am going / departing childless'); the sense is 'I am going to my death childless' — a cry of despair rather than a simple report.
ἄτεκνοςchildlessNominativepredicate adjective (with ἀπολύομαι: manner of departing)→ participant prominenceἄτεκνος: 'childless / without offspring' (ἀ- privative + τέκνον 'child'); renders Hebrew עֲרִירִי ('childless / bereaved of children'); the word captures the social and theological weight of barrenness in the ancient world: no heir means no future, no name, no continuation of the covenant line.
ὁtheNominativearticle with υἱός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive adversative-continuative particle (introducing the heir clause)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱὸςsonNominativesubject of the nominal clause (with Δαμασκὸς Ελιεζερ as predicate)→ participant prominenceυἱός: 'son'; the heir-designate is introduced as 'son of Masek' — a patronymic/matronymic construction whose referent is disputed. The LXX's phrasing suggests a named person (Μασεκ) whose son Eliezer would inherit by default.
ΜασεκMasekindeclinable proper noun (genitive in sense: 'son of Masek')→ participant identificationΜασεκ: the LXX reads the Hebrew hapax מֶשֶׁק (possibly 'management / possession' or a personal name) as a proper name Μασεκ — a rendering unique in the Greek Bible. The Hebrew is obscure and has generated widely divergent translations (Targums, Peshitta, Aquila, Symmachus all differ); the LXX appears to take מֶשֶׁק as the name of the mother or an estate manager's name. This is flagged by all major commentators (e.g., Westermann, Skinner) as one of the most difficult textual cruxes in Genesis. Hebraism: the construction is a calque of the genitive-chain idiom בֶּן + proper name.
τῆςof theGenitivearticle with οἰκογενοῦς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκογενοῦςhome-born servantGenitivegenitive of source / origin (appositive expansion on Μασεκ)→ relational specificationοἰκογενής: 'home-born / born in the household'; renders Hebrew יְלִיד בֵּיתִי ('one born in my house'); a person born into slavery in the household, as opposed to one bought from outside; cf. Gen 14:14 where the same word appears (ἠρίθμησεν τοὺς ἰδίους οἰκογενεῖς).
μουmyGenitivegenitive of possession (my household)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (my household).
οὗτοςthis one / thisNominativesubject (demonstrative, pointing to the following named person)→ participant referenceοὗτος: meaning 'this one'; pronoun marking person, possession, or reference within the clause; here it functions as subject (demonstrative, pointing to the following named person).
ΔαμασκὸςDamascene / of DamascusNominativepredicate adjective / ethnic epithet (identifying Eliezer's origin)→ participant prominenceΔαμασκός: 'Damascus / Damascene'; renders Hebrew דַּמֶּשֶׂק, functioning here as an ethnic adjective modifying Ελιεζερ ('this Damascene Eliezer'); Eliezer's Damascene origin makes him a foreigner, and thus his potential inheritance of Abram's household would represent a failure of the covenantal line — the theological problem the verse poses.
ΕλιεζερEliezerindeclinable proper noun (predicate: name of the heir-designate)→ participant identificationΕλιεζερ: LXX transliteration of אֱלִיעֶזֶר ('my God is help'); the steward of Abram's household (cf. Gen 24:2 where he is 'the eldest servant'), now identified as the default heir in the absence of a biological son. His name ironically invokes God as helper at the very moment Abram protests that God has not helped him.
3
Καὶ εἶπεν Αβραμ· Ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα, ὁ δὲ οἰκογενής μου κληρονομήσει με.
And Abram said: 'Since you have given me no seed, the one born in my house will inherit me.'
Abram's second speech (v.3, immediately following v.2) reinforces his protest with a causal ἐπειδή-clause — 'since you have given no seed' — and states the logical conclusion: the home-born slave will inherit him. The double-speech pattern in vv.2–3 reflects the Hebrew rhetorical device of doubly expressing an urgent complaint (cf. Ps 22:1–2 LXX), and positions the divine counter-statement of v.4 as the more emphatic for the protest it overrides.
Word-by-word analysis· 14 words
Καὶandnarrative conjunction (Hebraizing καί-parataxis, connecting the second speech)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction, now aorist — returning to narrative pace after the vivid present of v.2)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΑβραμAbramindeclinable proper noun (subject)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject).
Ἐπειδὴsince / becausecausal conjunction (introducing the ground for the conclusion)→ discourse linkage or contrastἐπειδή: 'since / inasmuch as'; renders Hebrew הֵן, the conditional-causal particle ('behold / since'); the LXX's choice of ἐπειδή tightens the logical inference: 'given that you have not given me seed, therefore the home-born will inherit.'
ἐμοὶto meDativedative of disadvantage (emphatic personal pronoun: 'to me specifically')→ participant reference or interestἐμοὶ: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (emphatic personal pronoun: 'to me specifically').
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκαςyou gaveAor Act Indic 2 Sg · δίδωμιmain verb of the causal clause ('you have given')→ constative aorist (summarizing a state of affairs to date)δίδωμι: 'give / grant'; here directed at God — Abram holds God responsible for the lack of seed, a boldness characteristic of the patriarchal dialogue with the divine (cf. Gen 18:23–25).
σπέρμαseed / offspringAccusativedirect object (of ἔδωκας: the promised but absent offspring)→ object specificationσπέρμα: 'seed / offspring / descendants'; renders Hebrew זֶרַע ('seed / offspring'); the key covenant-word of the Abram narrative (cf. Gen 12:7; 13:15, 16; 15:5, 13, 18; 17:7–8); Paul's argument in Gal 3:16 that τῷ δὲ Αβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ turns on the collective/individual semantic range of this word.
ὁtheNominativearticle with οἰκογενής→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbut / andpostpositive particle (introducing the consequence: 'therefore the home-born …')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οἰκογενήςhome-born servantNominativesubject (of κληρονομήσει: the default heir)→ participant prominenceοἰκογενής: 'home-born / born in the house' (οἶκος + γίγνομαι); the same word as in v.2 (τῆς οἰκογενοῦς μου); here used as a substantive noun (the home-born one = the house-slave born in his household). The repetition links v.3 to v.2 and confirms that the 'son of Masek' and the 'home-born one' are the same person — Eliezer.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
κληρονομήσειwill inheritFut Act Indic 3 Sg · κληρονομέωmain verb of the apodosis (predictive future: the anticipated but unwanted outcome)→ predictive future (Abram's grim projection)κληρονομέω: 'inherit / be heir'; renders Hebrew יִירַשׁ ('inherit / take possession'); this is the key inheritance-vocabulary of Genesis 15 (occurring five times in vv.3–8); Paul's theology of the inheritance of the promise (κληρονόμος, Gal 3:29; Rom 4:13–14) is built on this exact vocabulary.
μεmeAccusativedirect object (of κληρονομήσει: Abram as the estate to be inherited)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (of κληρονομήσει: Abram as the estate to be inherited).
4
Καὶ εὐθὺς φωνὴ κυρίου ἐγένετο πρὸς αὐτὸν λέγων· Οὐ κληρονομήσει σε οὗτος, ἀλλ᾿ ὃς ἐξελεύσεται ἐκ σοῦ, οὗτος κληρονομήσει σε.
And immediately the word of the LORD came to him, saying: 'This one shall not inherit you; but one who shall come out of you — that one shall inherit you.'
The adverb εὐθύς ('immediately') marks the urgency of the divine response: God does not wait for Abram to finish his lament but intervenes without delay. The counter-assertion is absolute and chiastic: Οὐ … οὗτος / ὃς ἐξελεύσεται ἐκ σοῦ / οὗτος … — 'not this one / one from you / that one.' The double κληρονομήσει (bracketing the relative clause) frames the promise by direct verbal contrast with Abram's use of κληρονομήσει in v.3, inverting the grim projection.
Word-by-word analysis· 20 words
Καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐθὺςimmediatelyadverb of time (marking the immediacy of the divine response)→ clausal contributionεὐθύς: 'immediately / at once / straightway'; renders Hebrew הִנֵּה ('behold!'), which the LXX here renders as an adverb of immediacy rather than the more usual ἰδού — a rare rendering that heightens the urgency of the divine counter-promise.
φωνὴvoice / wordNominativesubject (of ἐγένετο)→ participant prominenceφωνή: 'voice / sound'; renders Hebrew דְּבַר as a variant of ῥῆμα (cf. v.1); the LXX uses φωνή rather than ῥῆμα here, perhaps reflecting variation in the Hebrew tradition or emphasizing the auditory character of the communication within the vision.
κυρίουof the LORDGenitivesubjective genitive (the LORD as source)→ relational specificationκυρίου: meaning 'of the LORD'; it serves as subjective genitive (the LORD as source).
ἐγένετοcameAor Mid Indic 3 Sg · γίνομαιmain verb (narrative frame: the word 'came / was')→ constative aoristγίνομαι: καὶ ἐγένετο, narrative time-marker.
πρὸςtopreposition + accusative (recipient of divine communication)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of divine communication).
αὐτὸνhimAccusativeaccusative object of πρός (Abram, the recipient)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Abram, the recipient).
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωattendant circumstance participle (Hebraizing formula: introducing direct speech)→ progressiveλέγω: the frozen Hebraizing λέγων (calque of לֵאמֹר) again fails to agree in gender with its grammatical antecedent φωνή (fem.); this confirms the idiom is a fixed formula independent of gender agreement.
Οὐnotnegative particle (with future indicative: strong denial)→ discourse linkage or contrastΟὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κληρονομήσειwill inheritFut Act Indic 3 Sg · κληρονομέωmain verb of the denial (future indicative with Οὐ: absolute negation)→ predictive future negatedκληρονομέω: the first of three κληρονομήσει in vv.3–4, here denying Eliezer's inheritance — a direct verbal refutation of Abram's projected οἰκογενής κληρονομήσει με of v.3.
σεyouAccusativedirect object (of κληρονομήσει)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (of κληρονομήσει).
οὗτοςthis oneNominativesubject (demonstrative: referring to Eliezer)→ participant referenceοὗτος: meaning 'this one'; pronoun marking person, possession, or reference within the clause; here it functions as subject (demonstrative: referring to Eliezer).
ἀλλ᾿butstrong adversative conjunction (contrasting the false heir with the true)→ discourse linkage or contrastἀλλά: 'but / on the contrary'; renders Hebrew כִּי אִם ('but rather'), the strong contrastive particle; the adversative construction Οὐ … ἀλλ᾿ is a LXX standard for the divine corrective formula.
ὃςone whoNominativerelative pronoun (subject of the relative clause: anticipating the promised son)→ participant referenceὃς: meaning 'one who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (subject of the relative clause: anticipating the promised son).
ἐξελεύσεταιwill come outFut Mid Indic 3 Sg · ἐξέρχομαιpredicate of the relative clause ('one who shall come out from you')→ predictive future (the promised son's birth)ἐξέρχομαι: 'come out / go forth'; renders Hebrew יֵצֵא מִמֵּעֶיךָ ('shall come out from your inward parts / loins'); the LXX ἐκ σοῦ slightly softens the anatomical precision of the Hebrew but preserves the biological sonship.
ἐκout of / frompreposition + genitive (source / origin: biological fatherhood)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source / origin: biological fatherhood).
σοῦyouGenitivegenitive object of ἐκ (Abram as biological father)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐκ (Abram as biological father).
οὗτοςthat one / heNominativeresumptive demonstrative (cataphoric: anticipating the true heir)→ participant referenceοὗτος: meaning 'that one'; pronoun marking person, possession, or reference within the clause; here it functions as resumptive demonstrative (cataphoric: anticipating the true heir).
κληρονομήσειwill inheritFut Act Indic 3 Sg · κληρονομέωmain verb of the promise (emphatic repetition: 'that one shall inherit you')→ predictive future (the divine guarantee of a son)κληρονομέω: third occurrence in vv.3–4; the repetition of the exact form links the promise directly to the problem — the very act Abram feared the wrong person would perform is now promised to the right person.
σεyouAccusativedirect object (of κληρονομήσει)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (of κληρονομήσει).
5
Ἐξήγαγεν δὲ αὐτὸν ἔξω καὶ εἶπεν αὐτῷ· Ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς· καὶ εἶπεν αὐτῷ· Οὕτως ἔσται τὸ σπέρμα σου.
And he led him outside and said to him: 'Look up now to the heaven and count the stars, if you are able to number them.' And he said to him: 'So shall your seed be.'
The leading verb Ἐξήγαγεν transitions from speech to action: God leads Abram outside (presumably from the tent or the site of the vision) to demonstrate the promise astronomically. The star-counting command (ἀρίθμησον … εἰ δυνήσῃ ἐξαριθμῆσαι) is a deliberate rhetorical impossibility that prepares the equally impossible promise of 15:6; the declaration Οὕτως ἔσται τὸ σπέρμα σου ('So shall your seed be') is the Vorlage for Paul's argument at Rom 4:18 (παρ᾿ ἐλπίδα ἐπ᾿ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν) and is cited at Heb 11:12.
Word-by-word analysis· 28 words
Ἐξήγαγενled out / brought outsideAor Act Indic 3 Sg · ἐξάγωmain verb (divine action: leading Abram outside)→ constative aorist (single completed action)ἐξάγω: 'lead out / bring out'; renders Hebrew וַיּוֹצֵא ('and he brought out'); the same verb will describe the Exodus (ἐξάγω / הוֹצִיא) — God the one who brings out. The action here foreshadows God's self-identification in v.7 as 'the one who brought you out' (ὁ ἐξαγαγών σε).
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὸνhimAccusativedirect object (of Ἐξήγαγεν: Abram led outside)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (of Ἐξήγαγεν: Abram led outside).
ἔξωoutsideadverb of place (destination of the leading action)→ clausal contributionἔξω: meaning 'outside'; it shapes the local clause or phrase relation in this passage.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
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.
Ἀνάβλεψονlook upAor Act Impv 2 Sg · ἀναβλέπωimperative (divine command: the visual sign)→ ingressive aorist imperative (begin to look up)ἀναβλέπω: 'look up / raise one's eyes'; renders Hebrew הַבֶּט נָא ('look up / gaze up, I pray'); the compound ἀνα- stresses the upward direction; the same verb is used for restoring sight to the blind in the NT (Mark 10:51–52; Luke 18:41–43), but here it is pure physical direction — toward the night sky.
δὴnow / prayemphatic particle (rendering Hebrew נָא: 'please / now')→ discourse linkage or contrastδή: an emphatic particle with weak hortatory force, rendering Hebrew נָא ('now / pray'); it softens the imperative toward an invitation — 'do look up now' — though the context is still unmistakably a divine command.
εἰςtoward / intopreposition + accusative (direction of gaze)→ spatial or relational framingεἰς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (direction of gaze).
τὸνtheAccusativearticle with οὐρανόν→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheaven / skyAccusativeaccusative object of εἰς (the sky, locus of the sign)→ object specificationοὐρανός: 'heaven / sky'; renders Hebrew שָׁמַיִם; the article with οὐρανόν (τὸν οὐρανόν) treats the sky as a known, definite object — the firmament already created in Gen 1:1.
καὶandcoordinating conjunction (linking the two imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀρίθμησονcount / numberAor Act Impv 2 Sg · ἀριθμέωimperative (second command: the rhetorical impossibility)→ ingressive aorist imperative (begin counting)ἀριθμέω: 'count / number'; renders Hebrew סְפָר ('count / tell'); the command to count the stars is a rhetorical impossibility that frames the promise as equally beyond calculation — Abram cannot count the stars, and so his descendants will be uncountable (cf. Heb 11:12 ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ).
τοὺςtheAccusativearticle with ἀστέρας→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀστέραςstarsAccusativedirect object (of ἀρίθμησον: the sign-objects)→ object specificationἀστήρ: 'star'; renders Hebrew כּוֹכָבִים; the star-count simile for the promised seed occurs here and at Gen 22:17 (where it is combined with the sand simile); cf. also Deut 1:10; Heb 11:12.
εἰifconditional particle (introducing the condition of rhetorical impossibility)→ discourse linkage or contrastεἰ: the condition εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς is a rhetorical condition implying impossibility — 'if you can … [which of course you cannot]'; a device to highlight the superlative number of the promised descendants.
δυνήσῃyou are ableFut Mid Indic 2 Sg · δύναμαιverb of the conditional clause→ predictive / potential future (rhetorical: anticipated inability)δύναμαι: 'be able / have power'; the future indicative here functions as a condition whose outcome is self-evidently negative — Abram cannot number the stars, and so the promise outstrips calculation.
ἐξαριθμῆσαιto number / to count outAor Act Inf · ἐξαριθμέωcomplementary infinitive (of δυνήσῃ)→ constative aorist infinitive (complete enumeration)ἐξαριθμέω: 'number completely / count out'; the compound ἐξ- intensifies ἀριθμέω — 'to count out to the full'; a rare word (only here and Ps 21:18 LXX in biblical Greek), chosen to underscore the thoroughness that cannot be achieved.
αὐτούςthemAccusativedirect object (of ἐξαριθμῆσαι: the stars)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (of ἐξαριθμῆσαι: the stars).
καὶandnarrative conjunction (introducing the promise-declaration)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (second speech act: the promise itself)→ 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.
Οὕτωςso / thusadverb of manner (deictic: pointing to the stars as the measure of the promise)→ adverbial qualificationοὕτως: 'thus / so / in this way'; renders Hebrew כֹּה ('so'); the deictic οὕτως gestures back to the visual sign just given — 'as numerous as those stars, so shall your seed be.'
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopulative verb (predicate: the divine promise)→ predictive future (unconditional divine promise)εἰμί (fut.): copula.
τὸtheNominativearticle with σπέρμα→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringNominativesubject (of ἔσται: the promised seed)→ participant prominenceσπέρμα: the same word Abram lamented God had not given him (v.3); now God uses it of the vast future offspring — the repetition of the word bridges the human problem and the divine promise. Cited at Rom 4:18 in the context of this star-promise.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
6
Καὶ ἐπίστευσεν Αβραμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
And Abram believed God, and it was reckoned to him as righteousness.
The verse is the theological crown of the chapter and one of the most consequential in the entire Bible. The simple καί-coordination places Abram's faith and God's reckoning side by side without subordination; ἐπίστευσεν + dative τῷ θεῷ renders Hebrew הֶאֱמִין בַּיהוָה ('he trusted in YHWH'), while the passive ἐλογίσθη shifts the MT's active imputation (YHWH actively reckoned) into a divine passive, foregrounding God as the gracious agent of justification. Quoted verbatim at Rom 4:3, Gal 3:6, Jas 2:23 — the LXX text form is the direct source for all three NT citations.
Word-by-word analysis· 10 words
Καὶandnarrative conjunction (coordinate, not subordinate: faith and reckoning stand side by side)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb (the act of faith)→ constative aorist (the definite, completed act of faith)πιστεύω: 'believe / trust / have faith'; renders Hebrew הֶאֱמִין (Hiphil of אָמַן, 'be faithful / trust'); the dative τῷ θεῷ is the dative of the object of belief — 'believed God / trusted God.' Paul cites ἐπίστευσεν … τῷ θεῷ at Rom 4:3 and Gal 3:6 (ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην), making this exact LXX construction the hinge of his argument that justification is by faith and not by works of Law. James 2:23 cites it equally, using it differently: to show that genuine faith is demonstrated by works.
ΑβραμAbramindeclinable proper noun (subject of ἐπίστευσεν)→ participant identificationΑβραμ: Note that when this faith-act is performed, Abram is still Αβραμ — before his renaming to Αβρααμ (Gen 17:5) and before his circumcision (Gen 17:9–14); Paul exploits this chronology at Rom 4:10–11 to argue that Abram was reckoned righteous as an uncircumcised person, so the promise belongs to uncircumcised Gentiles as well.
τῷin / toDativearticle with θεῷ (dative of object of faith)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative object of πιστεύω ('believed in / trusted God')→ sphere or referenceθεός: the LXX uses τῷ θεῷ here where the Hebrew has בַּיהוָה ('in YHWH'); this is significant: the LXX replaces the covenant name YHWH with the generic title θεός in this clause, while Paul's citation at Rom 4:3 preserves τῷ θεῷ — the dative of personal trust, not mere intellectual assent.
καὶandcoordinating conjunction (linking human faith to divine reckoning)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλογίσθηit was reckoned / it was creditedAor Pass Indic 3 Sg · λογίζομαιmain verb (divine passive: God as implied agent of the reckoning)→ constative aorist (the definite completed act of divine imputation)λογίζομαι: 'reckon / calculate / credit / count'; the LXX passive ἐλογίσθη renders the Hebrew MT Qal active וַיַּחְשְׁבֶהָ ('[YHWH] reckoned it'), shifting the active subject into a divine passive ('it was reckoned [by God]'). Paul's argument in Rom 4:4–8 turns on λογίζομαι: he quotes Ps 31:1–2 LXX (ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν) alongside Gen 15:6 to show that imputation is a matter of grace not debt. The word appears eleven times in Romans 4 alone. NT echo: Rom 4:3, 5, 6, 8, 9, 10, 11, 22, 23, 24; Gal 3:6; Jas 2:23.
αὐτῷto himDativedative of advantage (the beneficiary of the reckoning: Abram)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (the beneficiary of the reckoning: Abram).
εἰςas / forpreposition + accusative (predicative: 'reckoned as / for righteousness')→ spatial or relational framingεἰς: renders Hebrew לְ ('as / for / unto'), marking the result or equivalence of the reckoning — 'counted as righteousness'; the εἰς + accusative construction of predication (εἰς δικαιοσύνην = 'as righteousness / for righteousness') is a Hebraism calquing לִצְדָקָה.
δικαιοσύνηνrighteousnessAccusativeaccusative object of εἰς (predicate of the reckoning)→ object specificationδικαιοσύνη: 'righteousness / right-standing before God'; renders Hebrew צְדָקָה ('righteousness / rightness / justice'); in the LXX the word covers both relational right-standing and the ethical quality. Paul's use in Rom 4 focuses on the forensic / relational dimension — a divine declaration of right-standing — which the LXX passive ἐλογίσθη supports by making God the declarant.
7
Εἶπεν δὲ πρὸς αὐτόν· Ἐγώ εἰμι κύριος ὁ ἐξαγαγών σε ἐκ τῆς χώρας τῶν Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι.
And he said to him: 'I am the LORD who brought you out of the land of the Chaldeans so as to give you this land to inherit.'
God grounds the land-promise not in a future act but in a past redemptive one: ἐγώ εἰμι κύριος ὁ ἐξαγαγών σε — 'I am the LORD who brought you out.' This formula anticipates the great Exodus self-declaration (ἐγώ εἰμι κύριος ὁ θεός σου ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου, Exod 20:2 LXX) and models it: covenants are grounded in prior salvific acts. The articular participle ὁ ἐξαγαγών functions as a permanent divine title.
Word-by-word analysis· 22 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςtopreposition + accusative (recipient of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of speech).
αὐτόνhimAccusativeaccusative object of πρός (Abram)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Abram).
ἘγώINominativesubject pronoun (emphatic: the divine self-declaration)→ participant referenceἘγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject pronoun (emphatic: the divine self-declaration).
εἰμιamPres Act Indic 1 Sg · εἰμίcopulative verb (divine self-identification formula)→ gnomic present (eternal identity)εἰμί: the formula ἐγώ εἰμι + title is the standard LXX divine self-declaration formula, calquing Hebrew אֲנִי יהוה ('I am YHWH'); it recurs at Exod 20:2 (ἐγώ εἰμι κύριος ὁ θεός σου) and throughout Deutero-Isaiah (Isa 41:13; 43:3, 10–11 LXX), and is the background for John's ἐγώ εἰμι sayings.
κύριοςthe LORDNominativepredicate nominative (the divine name as title)→ participant prominenceκύριος: rendering YHWH; here functioning as a title in the self-declaration formula rather than a simple address-form; it identifies the covenant God as the speaker.
ὁtheNominativearticle with the articular participle ἐξαγαγών (making it a substantival title)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαγαγώνwho brought you outAor Act Ptcp Nom Sg Masc · ἐξάγωsubstantival participle in apposition to κύριος (permanent divine title)→ constative aorist (the prior completed act of deliverance)ἐξάγω: 'lead out / bring out'; the articular aorist participle ὁ ἐξαγαγών σε functions as a permanent divine title — 'the one who brought you out.' This Exodus formula (cf. Exod 20:2; Deut 5:6) appears here before the Exodus as its paradigm and promise; God's deliverance of Abram from Ur prefigures his deliverance of Israel from Egypt.
σεyouAccusativedirect object of ἐξαγαγών→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξαγαγών.
ἐκout of / frompreposition + genitive (ablative: point of origin)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (ablative: point of origin).
τῆςtheGenitivearticle with χώρας→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χώραςland / countryGenitivegenitive object of ἐκ (place of origin)→ relational specificationχώρα: 'land / country / region'; renders Hebrew אֶרֶץ ('land'); the LXX uses χώρα here rather than γῆ, possibly to distinguish Abram's land of origin (χώρα τῶν Χαλδαίων) from the promised land (τὴν γῆν ταύτην) below.
τῶνof theGenitivearticle with Χαλδαίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαλδαίωνChaldeansGenitivegenitive of description (the Chaldean land)→ relational specificationΧαλδαῖοι: 'Chaldeans'; renders Hebrew כַּשְׂדִּים; in the LXX Chaldeans (כַּשְׂדִּים) are consistently transliterated as Χαλδαῖοι, their southern Mesopotamian homeland identified as the region of Ur; this grounds the promise historically (cf. Gen 11:28, 31; Acts 7:4).
ὥστεso as to / in order toconsecutive-purpose conjunction (introducing the purpose infinitive)→ discourse linkage or contrastὥστε: 'so that / in order to' (with infinitive, expressing purpose); renders Hebrew לָתֵת ('to give'); the LXX uses ὥστε + infinitive as a purpose clause, tying the exodus from Ur to the land-grant as its goal.
δοῦναίto giveAor Act Inf · δίδωμιinfinitive of purpose (with ὥστε: 'so as to give you')→ constative aorist infinitiveδίδωμι: 'give'; the infinitive δοῦναι unfolds the first charge — giving David bread and sword.
σοιto youDativedative of indirect object (Abram as recipient of the grant)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Abram as recipient of the grant).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of δοῦναί (the land to be given)→ object specificationγῆ: 'land / earth'; the promised land first named τὴν γῆν ταύτην ('this land here') with deictic force; the article + demonstrative identifies a specific, defined territory whose boundaries will be described in vv.18–21.
ταύτηνthisAccusativedemonstrative adjective (deictic: 'this land here')→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (deictic: 'this land here').
κληρονομῆσαιto inheritAor Act Inf · κληρονομέωepexegetic infinitive (specifying the nature of the giving: 'to give … so that you inherit')→ constative aorist infinitiveκληρονομέω: 'inherit / take as one's inheritance'; renders Hebrew לְרִשְׁתָּהּ ('to possess / inherit it'); the fifth occurrence of κληρονομ- vocabulary in the chapter (vv.3, 4[×2], 7, 8), making inheritance the dominant theological theme of the first half of the chapter.
8
Εἶπεν δέ· Δέσποτα κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν;
And he said: 'Master LORD, how shall I know that I will inherit it?'
Abram's question κατὰ τί γνώσομαι ('by what / how shall I know?') is a formal request for a confirmatory sign — not an expression of doubt (contrast Zechariah's κατὰ τί γνώσομαι at Luke 1:18, which is rebuked) but the ancient convention of asking for a legally binding ratification act. This sign-request prompts the entire covenant ceremony of vv.9–17. The double Δέσποτα κύριε (as in v.2) marks this as formal, petitionary address.
Word-by-word analysis· 10 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction; subject is Abram)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΔέσποταMasterVocativevocative (formal address; see v.2)→ direct addressδεσπότης: 'master / sovereign'; the repeated double address Δέσποτα κύριε (cf. v.2) signals that Abram is making a formal, petitionary request — not idle curiosity.
κύριεLORDVocativevocative (second element of double divine address)→ direct addressκύριε: meaning 'LORD'; it serves as vocative (second element of double divine address).
κατὰby / according to / howpreposition + accusative (modal: 'by what means / how')→ spatial or relational framingκατά: with τί in the interrogative construction κατὰ τί = 'by what / how'; renders Hebrew בַּמָּה ('by what / whereby'); the idiom asks for a tangible, confirmatory sign or covenant-ratification act.
τίwhatAccusativeinterrogative pronoun, accusative object of κατά→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun, accusative object of κατά.
γνώσομαιshall I knowFut Mid Indic 1 Sg · γιγνώσκωmain verb of the question (deliberative future: 'how am I to know?')→ deliberative future (asking for a means of certain knowledge)γιγνώσκω: 'know / come to know'; the future deliberative γνώσομαι asks not merely 'will I know?' but 'how shall I come to know with certainty?' — a request for assurance through a confirmatory rite.
ὅτιthatconjunction introducing the content of the knowledge (indirect statement)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
κληρονομήσωI will inheritFut Act Indic 1 Sg · κληρονομέωverb of indirect statement (the promised inheritance as the content of the knowledge)→ predictive futureκληρονομέω: sixth occurrence of κληρονομ- in the chapter; the promise of inheritance (κληρονομήσω αὐτήν) is the object of Abram's desired certainty, and the covenant ceremony that follows serves as its ratification.
αὐτήνitAccusativedirect object of κληρονομήσω (referring to τὴν γῆν of v.7)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κληρονομήσω (referring to τὴν γῆν of v.7).
9
Εἶπεν δὲ αὐτῷ· Λάβε μοι δάμαλιν τριετίζουσαν καὶ αἶγα τριετίζουσαν καὶ κριὸν τριετίζοντα καὶ τρυγόνα καὶ περιστεράν.
And he said to him: 'Take for me a three-year-old heifer and a three-year-old she-goat and a three-year-old ram and a turtledove and a pigeon.'
God responds to Abram's sign-request by instructing the preparation of a five-part covenant sacrifice — three large animals halved and two birds left whole. The triple repetition of τριετίζουσαν/τριετίζοντα ('three-year-old') marks sacrificial maturity and ritual precision. The selection corresponds exactly to the five-part offering whose dividing (v.10) and the divine passing-between (v.17) constitute the covenant-making act, formally answering Abram's demand for a sign.
Word-by-word analysis· 17 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction; God resumes speaking)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of indirect object (Abram)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Abram).
ΛάβεtakeAor Act Impv 2 Sg · λαμβάνωimperative (divine command: initiating the covenant rite)→ ingressive aorist imperativeλαμβάνω: 'take / receive'; the divine command to 'take for me' (λάβε μοι) assigns Abram the role of covenant-preparer; the μοι ('for me') marks the animals as belonging to the divine party of the covenant.
μοιfor meDativedative of advantage (the animals are for the LORD's covenant ceremony)→ participant reference or interestμοι: meaning 'for me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (the animals are for the LORD's covenant ceremony).
δάμαλινa heiferAccusativedirect object of Λάβε (first animal: the heifer)→ object specificationδάμαλις: 'heifer / young cow'; renders Hebrew עֶגְלָה ('heifer'); the heifer appears in covenant and purification rites (Num 19; Deut 21:3–4); here it is the first and largest of the three divided animals. The three-year age (τριετίζουσαν) denotes full physical maturity.
τριετίζουσανthree years oldPres Act Ptcp Acc Sg Fem · τριετίζωattributive participle (modifying δάμαλιν: 'a three-year-old heifer')→ durative (being three years old as a present state)τριετίζω: 'be three years old'; a denominative verb from τριετής ('three-year'); used only in Gen 15 in biblical Greek (vv.9[×2], and the cognate below); it renders Hebrew מְשֻׁלֶּשֶׁת ('threefold / of three [years]'). The three-year age is standard for a fully mature sacrificial animal.
καὶandcoordinating conjunction (linking the animals in the list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἶγαa she-goatAccusativedirect object of Λάβε (second animal)→ object specificationαἴξ (αἶγα): 'goat / she-goat'; renders Hebrew עֵז ('she-goat'); goats feature in the Passover sacrifice (Exod 12:5) and in the atonement rite (Lev 16); here a full three-year-old female.
τριετίζουσανthree years oldPres Act Ptcp Acc Sg Fem · τριετίζωattributive participle (modifying αἶγα)→ durativeτριετίζω: second occurrence; the repetition of the participial form for each animal underlines the ritual precision of the instruction.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κριὸνa ramAccusativedirect object of Λάβε (third animal)→ object specificationκριός: 'ram'; renders Hebrew אַיִל ('ram / buck'); rams are the primary burnt-offering animal in the patriarchal narrative (cf. Gen 22:13); the three-year-old ram is a mature sacrificial specimen.
τριετίζονταthree years oldPres Act Ptcp Acc Sg Masc · τριετίζωattributive participle (modifying κριόν; masculine to agree with κριός)→ durativeτριετίζω: masculine form agreeing with κριόν; the LXX consistently applies the three-year participle to each of the large animals.
καὶandcoordinating conjunction (introducing the birds)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τρυγόναa turtledoveAccusativedirect object of Λάβε (fourth animal: first bird)→ object specificationτρυγών: 'turtledove'; renders Hebrew תֹּר ('turtledove'); the turtledove is the standard bird of the purification offering for those who cannot afford a larger animal (Lev 5:7; 12:8; Luke 2:24).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιστεράνa pigeonAccusativedirect object of Λάβε (fifth animal: second bird)→ object specificationπεριστερά: 'pigeon / dove'; renders Hebrew גּוֹזָל ('young pigeon'); the turtledove-and-pigeon pair is the standard two-bird offering formula in the Levitical legislation (Lev 1:14; 5:7; 12:6, 8; Num 6:10). Their non-division in v.10 (τὰ δὲ ὄρνεα οὐ διεῖλεν) sets them apart from the three large animals in the ritual.
10
Ἔλαβεν δὲ αὐτῷ πάντα ταῦτα καὶ διεῖλεν αὐτὰ μέσα καὶ ἔθηκεν αὐτὰ ἀντιπρόσωπα ἀλλήλοις· τὰ δὲ ὄρνεα οὐ διεῖλεν.
And he took for him all these things and divided them in two and set each half facing the other; but the birds he did not divide.
Abram's compliance is narrated with three coordinated actions: ἔλαβεν ('took'), διεῖλεν ('divided'), ἔθηκεν ('placed'). This threefold procedure — halving the animals and setting the halves facing each other — is the ritual of 'cutting a covenant' (כָּרַת בְּרִית / διατίθημι διαθήκην): the covenanting parties were to pass between the pieces, invoking the fate of the animals upon themselves if they broke the oath. The exception for the birds (τὰ δὲ ὄρνεα οὐ διεῖλεν) is unexplained in the LXX text and remains a crux of ancient interpretation (Philo, Quaest. Gen. 3.3–4).
Word-by-word analysis· 19 words
ἜλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (first of three narrative actions: taking the animals)→ constative aoristλαμβάνω: meaning 'took'; it carries the action, process, or state of the clause; here it functions as main verb (first of three narrative actions: taking the animals).
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷfor himDativedative of advantage (rendering the μοι of the divine command: 'took for him / for the LORD')→ participant reference or interestαὐτῷ: meaning 'for him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (rendering the μοι of the divine command: 'took for him / for the LORD').
πάνταallAccusativeaccusative adjective (modifying ταῦτα: emphatic totality)→ object specificationπάντα: meaning 'all'; it serves as accusative adjective (modifying ταῦτα: emphatic totality).
ταῦταthese thingsAccusativedirect object of Ἔλαβεν (the five animals of v.9)→ object specificationταῦτα: meaning 'these things'; it serves as direct object of Ἔλαβεν (the five animals of v.9).
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεῖλενdividedAor Act Indic 3 Sg · διαιρέωmain verb (second action: the covenant halving)→ constative aorist (the completed act of division)διαιρέω: 'divide / cut in two'; renders Hebrew וַיְבַתֵּר ('and he cut / halved them'); the verb is the technical term for the covenant-halving rite — the same action described in Jer 34:18 LXX (τοὺς ὑπερβάντας τὴν διαθήκην μου … οὓς ἐποίησαν … τὸν μόσχον ὃν διεῖλον), confirming this as the standard covenant ratification procedure.
αὐτὰthemAccusativedirect object of διεῖλεν (the large animals)→ participant referenceαὐτὰ: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διεῖλεν (the large animals).
μέσαin two / down the middleAccusativeaccusative of manner (rendered adverbially: 'divided them in the middle')→ object specificationμέσος: 'middle / in half'; here rendered adverbially as an accusative of manner ('down the middle / in two'); renders Hebrew לִשְׁנַיִם ('into two'); the compound διχοτομήματα ('the divided pieces') in vv.11 and 17 confirms that the halving is the referent.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθηκενplaced / setAor Act Indic 3 Sg · τίθημιmain verb (third action: placing the halves)→ constative aoristτίθημι: 'place / set / put'; renders Hebrew וַיִּתֵּן ('and he placed'); the deliberate positioning of the halves facing each other creates the corridor through which the covenanting party (God alone, as v.17 will show) will pass.
αὐτὰthemAccusativedirect object of ἔθηκεν→ participant referenceαὐτὰ: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔθηκεν.
ἀντιπρόσωπαfacing / oppositeAccusativepredicate accusative (manner of placement: 'facing each other')→ object specificationἀντιπρόσωπος: 'face to face / facing / opposite' (ἀντί + πρόσωπον); renders Hebrew אִישׁ מִקְּרַאת אָחִיו ('each one towards its counterpart'); the arrangement creates the gap through which the covenant party will walk — the spatial enactment of covenant-union.
ἀλλήλοιςone another / each otherDativedative with ἀντιπρόσωπα (reciprocal pronoun: each half facing its counterpart)→ participant reference or interestἀλλήλοις: meaning 'one another'; pronoun marking person, possession, or reference within the clause; here it functions as dative with ἀντιπρόσωπα (reciprocal pronoun: each half facing its counterpart).
τὰtheAccusativearticle with ὄρνεα (introducing the exception clause)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutpostpositive adversative particle (marking the exception: 'but the birds …')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ὄρνεαbirdsAccusativedirect object of οὐ διεῖλεν (the birds as exception)→ object specificationὄρνεον: 'bird'; renders Hebrew הַצִּפֹּר ('the bird'); the unexplained non-division of the birds (τὰ δὲ ὄρνεα οὐ διεῖλεν) generated extensive ancient comment: Philo (Quaest. Gen. 3.3–4) reads the undivided birds as symbols of the indivisible divine nature; the Mishnah (m. Zev. 3.5) confirms that birds were not halved in the Temple rite.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διεῖλενdid not divideAor Act Indic 3 Sg · διαιρέωmain verb of the exception clause→ constative aorist (negated: the action deliberately not taken)διαιρέω: second occurrence in the verse; the verbal repetition (διεῖλεν … διεῖλεν) places the exception in sharp relief against the main action by using the identical form.
11
Κατέβη δὲ ὄρνεα ἐπὶ τὰ σώματα τὰ διχοτομήματα αὐτῶν, καὶ συνεκάθισεν αὐτοῖς Αβραμ.
And birds of prey came down upon the bodies — their divided pieces — and Abram sat beside them.
The descent of birds of prey upon the laid-out carcasses creates an ominous threat to the integrity of the offering; Abram must hold his vigil through the whole day to keep the sacrifice pure. The verb συνεκάθισεν αὐτοῖς ('sat beside them') implies a sustained, protective watch that bridges to the trance and terror of v.12 — he is already in the posture of night-watch when the divine sleep falls. Patristic allegorists read the birds as demonic forces opposing the covenant; the text may simply be realistic narrative detail.
Word-by-word analysis· 13 words
Κατέβηcame downAor Act Indic 3 Sg · καταβαίνωmain verb (narrative action: the descent of the birds)→ constative aorist (the onset of the threat)καταβαίνω: 'come down / descend'; renders Hebrew וַיֵּרֶד ('and they came down'); the verb describes the swoop of scavengers onto the divided carcasses.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄρνεαbirds / birds of preyNominativesubject (of κατέβη: the descending birds)→ participant prominenceὄρνεον: 'bird'; renders Hebrew הָעַיִט ('the birds of prey / raptors'); the LXX uses the general word ὄρνεα, not specifying the species, but the context (scavenging on carcasses) makes the meaning 'carrion birds / raptors' clear.
ἐπὶupon / ontopreposition + accusative (direction onto the carcasses)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto the carcasses).
τὰtheAccusativearticle with σώματα→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σώματαbodies / carcassesAccusativeaccusative object of ἐπί (the carcasses)→ object specificationσῶμα: 'body'; renders Hebrew הַפְּגָרִים ('the carcasses'); using σώματα rather than the more specific πτώματα ('corpses') or σφάγια ('slaughtered animals') preserves the general term, though the reference is clearly the divided sacrificial bodies.
τὰtheAccusativearticle with διχοτομήματα (appositional phrase)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
διχοτομήματαdivided pieces / halvesAccusativeaccusative in apposition to σώματα (specifying: 'the bodies, namely the divided pieces')→ object specificationδιχοτόμημα: 'divided piece / half'; from διχοτομέω ('cut in two'); a rare word appearing only in Gen 15:11, 17 in biblical Greek; it is the technical term for the halved animals of the covenant ceremony. The repetition of the word in v.17 (ἀνὰ μέσον τῶν διχοτομημάτων τούτων) forms an inclusio framing the entire covenant-preparation section.
αὐτῶνtheirGenitivegenitive of possession (the animals' own divided pieces)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the animals' own divided pieces).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνεκάθισενsat beside / sat withAor Act Indic 3 Sg · συγκαθίζωmain verb (Abram's protective vigil action)→ ingressive aorist (beginning the watch)συγκαθίζω: 'sit alongside / sit with'; renders Hebrew וַיֵּשֶׁב אֹתָם ('and he sat with/over them'); the compound συν- ('together with') implies that Abram positioned himself beside the carcasses as a guardian; the image of the patriarch sitting in vigil over the covenant offering through the long afternoon foreshadows the sleep and terror of v.12.
αὐτοῖςwith them / beside themDativedative with συνεκάθισεν (comitative: 'sat with / beside them')→ participant reference or interestαὐτοῖς: meaning 'with them'; pronoun marking person, possession, or reference within the clause; here it functions as dative with συνεκάθισεν (comitative: 'sat with / beside them').
ΑβραμAbramindeclinable proper noun (subject of συνεκάθισεν)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject of συνεκάθισεν).
12
Περὶ δὲ ἡλίου δυσμάς, ἔκστασις ἐπέπεσεν τῷ Αβραμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ.
And toward the setting of the sun, a trance fell upon Abram, and behold, a great dark fear came over him.
Περὶ ἡλίου δυσμάς ('toward the setting of the sun') is the standard LXX temporal marker for the onset of a night theophany. Ἔκστασις ('trance / stupor / ecstasy') renders the same Hebrew תַּרְדֵּמָה that fell on Adam in Gen 2:21 LXX, marking the transition from human activity to purely divine encounter. The shift from aorist ἐπέπεσεν to present ἐπιπίπτει for the dark fear is a vivid stylistic detail — the trance has already fallen, but the terror continues to press upon him in the present moment.
Word-by-word analysis· 15 words
Περὶaround / towardpreposition + genitive (temporal: 'around / at the time of')→ spatial or relational framingΠερὶ: meaning 'around'; here it marks the relation signaled by preposition + genitive (temporal: 'around / at the time of').
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡλίουof the sunGenitivegenitive object of Περί (temporal genitive in the idiom 'around sun-setting')→ relational specificationἥλιος: 'sun'; the genitive construction περὶ ἡλίου δυσμάς ('around the sun's going down') is the LXX's formulaic expression for late afternoon / sunset (cf. Gen 28:11; Exod 22:26).
δυσμάςsetting / going downAccusativeaccusative in the temporal phrase (object of the genitive construction)→ object specificationδυσμή: 'setting (of the sun) / west'; renders Hebrew בֹּא הַשֶּׁמֶשׁ ('the going in / setting of the sun'); the accusative is idiomatic with περί in temporal expressions (cf. Josh 10:27 LXX).
ἔκστασιςtrance / ecstasy / stuporNominativesubject (of ἐπέπεσεν: the trance as agent)→ participant prominenceἔκστασις: 'standing outside oneself / trance / ecstasy / stupor'; renders Hebrew תַּרְדֵּמָה ('deep sleep / trance'); the same word is used in Gen 2:21 LXX for the deep sleep God causes Adam to fall into before the creation of woman — here it is the God-induced altered state that precedes a formal divine oracle. Philo and later commentators read this as prophetic ecstasy (On Who is the Heir 249–266).
ἐπέπεσενfell uponAor Act Indic 3 Sg · ἐπιπίπτωmain verb (the onset of the trance)→ ingressive aorist (the sudden onset)ἐπιπίπτω: 'fall upon / come over'; the combination ἔκστασις ἐπιπίπτω is the standard LXX formula for the onset of a prophetic trance or deep sleep (cf. 1 Sam 26:12; Dan 10:9 LXX); the aorist marks the sudden onset.
τῷuponDativearticle with Αβραμ (dative after ἐπέπεσεν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβραμAbramindeclinable proper noun (dative after ἐπέπεσεν: the one upon whom the trance falls)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (dative after ἐπέπεσεν: the one upon whom the trance falls).
καὶandnarrative conjunction (introducing the terror that accompanies the trance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdinterjection (Hebraizing הִנֵּה: marking the sudden, vivid appearance of the terror)→ clausal contributionἰδού: 'behold / look!'; renders Hebrew וְהִנֵּה ('and behold'); the LXX's most characteristic Hebraism, introducing a dramatic or unexpected visual element; here it marks the terror as suddenly appearing within the vision.
φόβοςfear / terrorNominativesubject (of ἐπιπίπτει: the terror as agent)→ participant prominenceφόβος: 'fear / terror'; renders Hebrew אֵימָה ('dread / terror / awe'); this is the phenomenology of holy terror (the numinous 'tremendum') that precedes a formal divine oracle in the OT (cf. Job 4:14; Dan 10:7–8 LXX). The word picks up μὴ φοβοῦ from v.1 with sharp irony: the very God who said 'fear not' now sends a great dark terror.
σκοτεινὸςdarkNominativeattributive adjective (modifying φόβος)→ participant prominenceσκοτεινός: 'dark / shadowy'; renders Hebrew חֲשֵׁכָה ('darkness'); the 'dark fear' (φόβος σκοτεινός) is a hendiadys — a dark and terrible dread; darkness and divine encounter are thematically linked in the Sinai theophany tradition (Deut 4:11; 5:23 LXX).
μέγαςgreatNominativeattributive adjective (second modifier of φόβος: intensifying)→ attributive qualificationμέγας: 'great / large / intense'; the double attribution φόβος σκοτεινὸς μέγας ('a great dark terror') intensifies through accumulation, rendering the emphatic Hebrew construction אֵימָה חֲשֵׁכָה גְדֹלָה.
ἐπιπίπτειfalls upon / comes overPres Act Indic 3 Sg · ἐπιπίπτωmain verb (present tense — vivid contrast with aorist ἐπέπεσεν: the terror is still pressing upon him)→ historical present (vividly ongoing terror)ἐπιπίπτω: 'fall upon / come over'; the shift from aorist ἐπέπεσεν (trance: sudden past) to present ἐπιπίπτει (terror: continuing present) is a stylistic heightening — the trance has already fallen, but the terror is falling on him even now, in the reader's present moment.
αὐτῷupon himDativedative with ἐπιπίπτει (the one upon whom the terror falls: Abram)→ participant reference or interestαὐτῷ: meaning 'upon him'; pronoun marking person, possession, or reference within the clause; here it functions as dative with ἐπιπίπτει (the one upon whom the terror falls: Abram).
13
Καὶ ἐρρέθη πρὸς Αβραμ· Γινώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς τετρακόσια ἔτη.
And it was said to Abram: 'Know for certain that your seed will be sojourners in a land not their own, and they will enslave them and afflict them four hundred years.'
The oracle of the Egyptian sojourn begins with the Hebraizing figura etymologica γινώσκων γνώσῃ ('knowing you shall know' = 'know for certain'), calquing Hebrew יָדֹעַ תֵּדַע and functioning as an absolute intensification of the imperative. The 400 years of affliction is the first explicitly time-bound prophecy in the patriarchal narrative; it is quoted verbatim at Acts 7:6 (ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ … ἔτη τετρακόσια) — the LXX form is the direct source for Stephen's speech.
Word-by-word analysis· 24 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρρέθηit was saidAor Pass Indic 3 Sg · λέγω / ῥέωmain verb (divine passive: God as implied speaker, speaking within the vision)→ constative aoristἐρρέθη: 'it was said / it was spoken'; irregular aorist passive of λέγω (from ῥέω); the divine passive frames the oracle as issuing from God without naming him — appropriate for a communication within the ἔκστασις.
πρὸςtopreposition + accusative (recipient)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient).
ΑβραμAbramindeclinable proper noun (accusative object of πρός: recipient of the oracle)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (accusative object of πρός: recipient of the oracle).
ΓινώσκωνknowingPres Act Ptcp Nom Sg Masc · γιγνώσκωadverbial participle of manner (intensifying infinitive absolute calque)→ progressive (durative knowing)γιγνώσκω: the construction γινώσκων γνώσῃ is a Hebraism calquing the Hebrew infinitive absolute + finite verb construction יָדֹעַ תֵּדַע ('knowing you shall know'); it functions as an intensive assurance — 'you shall certainly / absolutely know.' The LXX reproduces the Hebrew construction by pairing a cognate participle with the finite verb rather than using an adverb.
γνώσῃyou shall knowFut Mid Indic 2 Sg · γιγνώσκωmain verb (of the divine oracle: absolute certainty of the prophecy)→ predictive future (certainty of the revealed knowledge)γιγνώσκω: the future γνώσῃ paired with the intensive participle γινώσκων constitutes a Hebraizing formula of absolute certainty; Abram is assured that the following oracle is not speculation but guaranteed divine knowledge.
ὅτιthatconjunction introducing indirect statement (the content of the certain knowledge)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
πάροικονa sojournerNominativepredicate adjective (with ἔσται: 'will be sojourners')→ participant prominenceπάροικος: 'sojourner / resident alien / one who dwells beside'; renders Hebrew גֵּר ('stranger / alien / sojourner'); the LXX consistently uses πάροικος for the גֵּר, the person living outside their ancestral homeland; the concept is theologically loaded in the NT: the church is described as πάροικοι in 1 Pet 2:11; Heb 11:13 describes the patriarchs as ξένοι καὶ πάροικοι, echoing this very passage.
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίcopulative verb (of the indirect statement)→ predictive futureεἰμί (fut.): copula.
τὸtheNominativearticle with σπέρμα→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringNominativesubject (of ἔσται: the promised seed now revealed as the subject of affliction)→ participant prominenceσπέρμα: the same word promised as innumerable in v.5 now becomes the subject of the affliction prophecy — the very seed whose greatness was promised will first endure a great suffering. This reversal-through-suffering is structurally anticipatory of the Joseph story and the Exodus. Quoted at Acts 7:6.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇa landDativedative of place (the land of sojourn)→ sphere or referenceγῆ: 'land'; the anarthrous γῇ ('a land' rather than 'the land') underlines the foreignness — it is an unnamed land, not their own.
οὐκnotnegative particle (with ἰδίᾳ: 'not their own')→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἰδίᾳtheir ownDativedative predicate adjective (with γῇ: 'in a land not their own')→ sphere or referenceἴδιος: 'one's own / private / belonging to oneself'; the phrase ἐν γῇ οὐκ ἰδίᾳ ('in a land not their own') renders Hebrew בְּאֶרֶץ לֹא לָהֶם; at Acts 7:6 Luke quotes this as ἐν γῇ ἀλλοτρίᾳ ('in a foreign land') — slightly rephrasing the LXX but preserving the substance.
καὶandcoordinating conjunction (introducing the two verbs of affliction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δουλώσουσινthey will enslaveFut Act Indic 3 Pl · δουλόωmain verb (first affliction: enslavement)→ predictive futureδουλόω: 'enslave / reduce to slavery'; renders Hebrew וַעֲבָדוּם ('and they will make them serve'); the subject (implied: the nation / Egyptians) is unspecified — intentionally so, as the enslaving nation will be named (and judged) in v.14.
αὐτοὺςthemAccusativedirect object of δουλώσουσιν (the seed = Israel)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of δουλώσουσιν (the seed = Israel).
καὶandcoordinating conjunction (linking the two affliction verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κακώσουσινthey will afflict / oppressFut Act Indic 3 Pl · κακόωmain verb (second affliction: oppression)→ predictive futureκακόω: 'afflict / oppress / treat badly'; renders Hebrew וְעִנּוּ אֹתָם ('and they will afflict them'); the verb recurs in the Exodus narrative (Exod 1:11–12 LXX ἐκάκωσαν αὐτούς) confirming its predictive accuracy; the double affliction formula (enslave + afflict) maps precisely onto the Exodus narrative of Exod 1–2.
αὐτοὺςthemAccusativedirect object of κακώσουσιν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κακώσουσιν.
τετρακόσιαfour hundredAccusativeaccusative of extent of time ('for four hundred years')→ object specificationτετρακόσια: 'four hundred'; renders Hebrew אַרְבַּע מֵאוֹת שָׁנָה ('four hundred years'); this is the LXX figure, cited at Acts 7:6; Paul's figure at Gal 3:17 is 430 years (as in Exod 12:40 LXX), covering a longer period including the sojourn in Canaan before Egypt; the two figures reflect different starting points for the computation.
ἔτηyearsAccusativeaccusative of extent of time (with τετρακόσια)→ object specificationἔτη: meaning 'years'; it serves as accusative of extent of time (with τετρακόσια).
14
Τὸ δὲ ἔθνος, ᾧ ἐὰν δουλεύσωσιν, κρινῶ ἐγώ· μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς.
And the nation whom they shall serve — I will judge them; and after these things they shall come out here with many possessions.
The counter-promise embedded within the affliction prophecy: the enslaving nation will itself face divine judgment (κρινῶ ἐγώ — the emphatic ἐγώ stressing God's personal commitment to act), and Israel will depart with great possessions. The phrase ἐξελεύσονται ὧδε ('they shall come out here') anticipates the Exodus language of ἐξάγω that dominates Exod 12–14; ἀποσκευῆς πολλῆς ('many possessions') corresponds to the 'despoiling of the Egyptians' at Exod 12:35–36.
Word-by-word analysis· 16 words
ΤὸtheAccusativearticle with ἔθνος (anticipatory: the nation is named before the verb)→ noun-phrase markingΤὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive continuative particle (transitioning to the counter-promise)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθνοςnationAccusativefronted direct object of κρινῶ (topicalized for emphasis: 'as for the nation …')→ object specificationἔθνος: 'nation / people'; renders Hebrew הַגּוֹי ('the nation'); the fronting (hyperbaton) of τὸ ἔθνος before the relative clause and main verb is a Hebraizing casus pendens ('as for the nation … I will judge them'), marking the enslaving nation as the focus of divine attention in this clause.
ᾧwhomDativedative relative pronoun (object of δουλεύσωσιν: 'the nation whom they will serve')→ participant reference or interestᾧ: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as dative relative pronoun (object of δουλεύσωσιν: 'the nation whom they will serve').
ἐὰνif / whom everconditional particle (with subjunctive: general condition 'whichever nation they end up serving')→ discourse linkage or contrastἐάν: with the subjunctive δουλεύσωσιν, creating a general relative clause — 'the nation to which they may happen to be enslaved'; the condition leaves the nation unnamed at this point.
δουλεύσωσινthey shall serveAor Act Subj 3 Pl · δουλεύωverb of the general relative clause (aorist subjunctive with ἐάν)→ constative aorist subjunctive (the completed act of servitude viewed as a whole)δουλεύω: 'serve / be a slave to'; the cognate of δουλώσουσιν in v.13, creating a verbal link — the nation that 'enslaves' (δουλόω) them is the same to whom they 'serve as slaves' (δουλεύω).
κρινῶI will judgeFut Act Indic 1 Sg · κρίνωmain verb (divine commitment: first-person future)→ predictive future (the divine judgment as certain as the affliction)κρίνω: 'judge / pass judgment on'; renders Hebrew דָּן אָנֹכִי ('I will judge'); the LXX κρινῶ carries the full weight of the divine judicial act that will be narrated in the Exodus plague narratives (cf. Exod 7–12). The verb is used for God's legal action against the enslaving nation, placing the Exodus within the framework of divine justice.
ἐγώINominativesubject pronoun (emphatic: 'I myself will judge' — personal divine commitment)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject pronoun (emphatic: 'I myself will judge' — personal divine commitment).
μετὰafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ταῦταthese thingsAccusativeaccusative object of μετά (temporal: 'after the affliction and the judgment')→ object specificationταῦτα: meaning 'these things'; it serves as accusative object of μετά (temporal: 'after the affliction and the judgment').
ἐξελεύσονταιthey shall come outFut Mid Indic 3 Pl · ἐξέρχομαιmain verb (the promised exodus as God's counter to the affliction)→ predictive future (the guaranteed Exodus)ἐξέρχομαι: 'come out / go out'; renders Hebrew יֵצְאוּ ('they will come out'); the verb anticipates the ἐξάγω / ἐξέρχομαι language of the Exodus (Exod 12:41, 51; 13:3), placing this prophecy as the proto-Exodus oracle.
ὧδεhere / to this placeadverb of place (deictic: 'here' = to Canaan, the land of the covenant)→ clausal contributionὧδε: 'here / to this place'; the deictic ὧδε ('here' = to this land, Canaan) is spoken within the land-grant context of the chapter; it anticipates the territorial destination of the Exodus — not Egypt but Canaan, the promised land.
μετὰwithpreposition + genitive (accompaniment: 'with many possessions')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment: 'with many possessions').
ἀποσκευῆςpossessions / baggageGenitivegenitive object of μετά→ relational specificationἀποσκευή: 'baggage / movable property / possessions'; renders Hebrew רְכֻשׁ גָּדוֹל ('great property'); the same word was used at Gen 12:5 for the possessions Abram took to Canaan; the promise that the seed will depart 'with many possessions' is fulfilled at Exod 12:35–36 (the Israelites plunder the Egyptians).
πολλῆςmany / greatGenitivegenitive adjective (modifying ἀποσκευῆς)→ relational specificationπολλῆς: meaning 'many'; it serves as genitive adjective (modifying ἀποσκευῆς).
15
Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ᾿ εἰρήνης, τραφεὶς ἐν γήρει καλῷ.
But you shall depart to your fathers in peace, nourished in a good old age.
The emphatic personal pronoun Σύ ('you yourself') sharply distinguishes Abram's personal fate from his seed's collective suffering: while they will endure 400 years of affliction, Abram himself will die peacefully at a good old age. The contrast is both comforting and covenantally precise — Abram is told he will not see the affliction (cf. 15:16). The expression πρὸς τοὺς πατέρας σου ('to your fathers') is the patriarchal euphemism for death by joining the ancestral dead (cf. Gen 25:8; 35:29).
Word-by-word analysis· 13 words
ΣὺyouNominativesubject pronoun (emphatic: 'you yourself' — contrasted with the seed's fate)→ participant referenceΣὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject pronoun (emphatic: 'you yourself' — contrasted with the seed's fate).
δὲbutpostpositive adversative particle (contrast with the affliction of the seed)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἀπελεύσῃyou will departFut Mid Indic 2 Sg · ἀπέρχομαιmain verb (personal promise: Abram's own death)→ predictive future (the promised peaceful death)ἀπέρχομαι: 'depart / go away'; renders Hebrew תָּבוֹא ('you will go'); used here as a euphemism for death — 'you will depart to your fathers' is the standard patriarchal death-formula (cf. Gen 25:8 LXX ἀπέθανεν … πρὸς τὸν λαὸν αὐτοῦ).
πρὸςtopreposition + accusative (direction: going to the ancestral dead)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: going to the ancestral dead).
τοὺςtheAccusativearticle with πατέρας→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραςfathers / ancestorsAccusativeaccusative object of πρός (the ancestral dead)→ object specificationπατήρ: 'father / ancestor'; renders Hebrew אֲבֹתֶיךָ ('your fathers'); the phrase πρὸς τοὺς πατέρας ('to his fathers') is the standard LXX formulaic expression for dying and being gathered to one's ancestors (cf. Gen 25:8, 17; 35:29; Judg 2:10); it implies a continuity of the dead with their family — perhaps an early form of ancestor-community belief.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετ᾿in / withpreposition + genitive (accompanying circumstance: 'in peace')→ spatial or relational framingμετ᾿: meaning 'in'; here it marks the relation signaled by preposition + genitive (accompanying circumstance: 'in peace').
εἰρήνηςpeaceGenitivegenitive object of μετ᾿ (accompaniment: 'in / with peace')→ relational specificationεἰρήνη: 'peace'; renders Hebrew בְּשָׁלוֹם ('in peace'); the promise of dying 'in peace' (μετ᾿ εἰρήνης) stands in direct contrast to the affliction (κακώσουσιν) of v.13 — Abram will not share his seed's suffering but will die in שָׁלוֹם, wholeness and well-being. The promise is fulfilled at Gen 25:8 (LXX: ἐν γήρει καλῷ πρεσβύτης καὶ πλήρης).
τραφεὶςnourished / reared / having grownAor Pass Ptcp Nom Sg Masc · τρέφωadverbial participle of manner (describing the manner of Abram's death)→ constative aorist (the completed life nourished to old age)τρέφω: 'nourish / feed / rear'; the aorist passive τραφεὶς ('having been nourished / having grown up') renders Hebrew שֵׂיבָה טוֹבָה ('in a good old age'); the LXX translates the Hebrew noun phrase into a participial construction, emphasizing the process of being sustained to ripe old age.
ἐνinpreposition + dative (locative-temporal: 'in a good old age')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative-temporal: 'in a good old age').
γήρειold ageDativedative of place/state (the stage of life in which Abram will be nourished)→ sphere or referenceγῆρας: 'old age'; renders Hebrew שֵׂיבָה ('grey hair / old age'); the phrase ἐν γήρει καλῷ ('in a good old age') renders Hebrew בְּשֵׂיבָה טוֹבָה ('in a good old age') — a life full and ripe; fulfilled verbatim at Gen 25:8 LXX.
καλῷgoodDativeattributive adjective (modifying γήρει: 'a good old age')→ sphere or referenceκαλῷ: meaning 'good'; it serves as attributive adjective (modifying γήρει: 'a good old age').
16
Τετάρτῃ δὲ γενεᾷ ἀποστραφήσονται ὧδε· οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Αμορραίων ἕως τοῦ νῦν.
And in the fourth generation they shall return here; for the sins of the Amorites are not yet fulfilled until now.
The fourth generation (τετάρτη γενεά) bounds the return as deliberate and covenantally measured. The explanatory γάρ-clause — 'for the sins of the Amorites are not yet fulfilled until now' — is remarkable for its ethical theology: God explicitly justifies the delay of Israel's possession of the land on the grounds that the current inhabitants have not yet exhausted their moral credit. The LXX perfect ἀναπεπλήρωνται ('are not yet fulfilled / completed') captures the ongoing, accumulating character of the sin; this is divine patience as theodicy — the dispossession is deferred until the sentence is just.
Word-by-word analysis· 15 words
ΤετάρτῃfourthDativeattributive adjective (modifying γενεᾷ: 'in the fourth generation')→ sphere or referenceτέταρτος: 'fourth'; renders Hebrew וְדוֹר רְבִיעִי ('and the fourth generation'); the 'fourth generation' is commonly reckoned as approximately 100 years each (400 years / 4 generations = the sojourn of v.13), though the LXX-MT relationship here has been debated by commentators.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γενεᾷgenerationDativedative of time ('in the fourth generation')→ sphere or referenceγενεά: 'generation'; renders Hebrew דּוֹר ('generation / age'); the dative of time γενεᾷ expresses 'within / in the course of the fourth generation.'
ἀποστραφήσονταιthey will returnFut Pass Indic 3 Pl · ἀποστρέφωmain verb (the promised return to Canaan)→ predictive futureἀποστρέφω: 'turn back / return'; the passive ἀποστραφήσονται ('they shall be turned back / returned') renders Hebrew יָשׁוּבוּ ('they will return'); the passive form may emphasize that the return is divinely directed — they are returned, not merely returning on their own initiative.
ὧδεhereadverb of place (deictic: 'to this land / here to Canaan')→ clausal contributionὧδε: second occurrence (cf. v.14); again pointing deictic to the promised land as the goal of the return.
οὔπωnot yetnegative temporal adverb (introducing the reason for the delay)→ clausal contributionοὔπω: 'not yet'; renders Hebrew כִּי לֹא שָׁלֵם ('for not yet complete'); the temporal negation marks the present moment (ἕως τοῦ νῦν) as the point before the tipping point of Amorite sin.
γὰρforcausal-explanatory postpositive particle (introducing the ethical justification)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
ἀναπεπλήρωνταιare fulfilled / are completedPerf Pass Indic 3 Pl · ἀναπληρόωmain verb of the explanatory clause→ intensive perfect (present state of incompleteness: the sins have not yet reached their full measure)ἀναπληρόω: 'fill up / complete / fulfil'; renders Hebrew שָׁלֵם ('be complete / full'); the perfect tense ἀναπεπλήρωνται expresses the current state — 'are not yet in a state of having been filled up'; the concept is that sin has a measure (cf. Matt 23:32; 1 Thess 2:16, both echoing this passage) that must be completed before divine judgment is executed.
αἱtheNominativearticle with ἁμαρτίαι→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαιsinsNominativesubject (of ἀναπεπλήρωνται: the sins not yet complete)→ participant prominenceἁμαρτία: 'sin / offense / failure'; renders Hebrew עֲוֹן ('iniquity / guilt'); the use of ἁμαρτίαι (plural, the individual acts accumulating) rather than ἀνομία (lawlessness as a state) captures the accumulative sense — the Amorites' sins are piling up but have not yet reached the threshold that demands divine intervention.
τῶνof theGenitivearticle with Αμορραίων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραίωνAmoritesGenitivegenitive of source/possession (the Amorites as the moral agents whose sin is accumulating)→ relational specificationΑμορραῖοι: 'Amorites'; renders Hebrew הָאֱמֹרִי ('the Amorite'); in the LXX Pentateuch the Amorites often stand as a synecdoche for all the Canaanite peoples (cf. Gen 15:21; Deut 1:7). Their sin measured against a divine standard of completeness is a remarkable concept: God as moral accountant who tallies transgression before acting.
ἕωςuntilpreposition + genitive (temporal limit: 'until now')→ spatial or relational framingἕως: meaning 'until'; here it marks the relation signaled by preposition + genitive (temporal limit: 'until now').
τοῦtheGenitivearticle with νῦν (substantivizing the adverb)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νῦνnowGenitivesubstantivized adverb (in the phrase ἕως τοῦ νῦν: 'until now / until the present')→ adverbial qualificationνῦν: 'now'; renders Hebrew עַד־הֵנָּה ('until now / until this point'); the phrase ἕως τοῦ νῦν ('until now') is spoken from Abram's present — the oracle is saying that at this moment in time the Amorite sin-measure has not been reached.
17
Ἐπεὶ δὲ ἐγίνετο ὁ ἥλιος πρὸς δυσμάς, φλὸξ ἐγένετο, καὶ ἰδοὺ κλίβανος καπνιζόμενος καὶ λαμπάδες πυρὸς αἳ διῆλθον ἀνὰ μέσον τῶν διχοτομημάτων τούτων.
And when the sun was at its setting, a flame appeared, and behold, a smoking furnace and lamps of fire that passed between these divided pieces.
The temporal clause Ἐπεὶ δὲ ἐγίνετο ὁ ἥλιος πρὸς δυσμάς frames the theophany at the precise moment of sunset, the threshold of night and divine encounter. The κλίβανος καπνιζόμενος καὶ λαμπάδες πυρός ('smoking furnace and lamps of fire') are the divine fire-theophany — God alone passes between the divided pieces, making this a unilateral divine covenant oath. By passing through without requiring Abram to pass through, God binds himself alone to the covenant terms, invoking upon himself the fate of the divided animals if he breaks it. The smoke and fire recall the Sinai theophany (Exod 19:18) and the pillar of cloud and fire (Exod 13:21).
Word-by-word analysis· 23 words
Ἐπεὶwhentemporal conjunction (introducing the time of the theophany)→ discourse linkage or contrastἐπεί: 'when / after / since'; the temporal ἐπεί + imperfect expresses the process of the sun's setting ('when the sun was [in the process of] setting') — the theophany begins at twilight, not after full dark.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγίνετοwas becoming / was goingImpf Mid Indic 3 Sg · γίνομαιverb of the temporal clause (imperfect: the sun in the process of setting)→ imperfect (progressive / ongoing action: the setting of the sun as a process)γίνομαι: 'become / come to be'; the imperfect ἐγίνετο here describes a process in progress ('was coming to its setting'), rather than a completed event; it captures the twilight moment between day and full darkness.
ὁtheNominativearticle with ἥλιος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥλιοςsunNominativesubject of ἐγίνετο→ participant prominenceἥλιος: 'sun'; cf. v.12 (Περὶ ἡλίου δυσμάς); the verse picks up and advances the solar time-marker of v.12, indicating that the full darkness of the theophany comes after the trance-inducing sunset already described.
πρὸςtowardpreposition + accusative (directional: 'toward the setting')→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (directional: 'toward the setting').
δυσμάςsetting / westAccusativeaccusative object of πρός (the direction of the sun's movement)→ object specificationδυσμή: 'setting / west'; cf. the cognate use in v.12; the sun 'toward the setting' creates the liminal threshold moment of the theophany.
φλὸξa flameNominativesubject (of ἐγένετο: the flame as a first sign of the theophany)→ participant prominenceφλόξ: 'flame'; renders Hebrew לַפִּיד ('torch / flame'); the LXX's φλόξ is slightly broader than 'torch' — it can mean any flame; but the following λαμπάδες πυρός confirms torches are meant. The flame's sudden appearing (ἐγένετο) marks the onset of the divine manifestation.
ἐγένετοappeared / came to beAor Mid Indic 3 Sg · γίνομαιmain verb (ingressive: the flame suddenly appeared)→ ingressive aorist (the sudden onset of the theophany)γίνομαι: 'come to be / appear'; the aorist following the imperfect of ἐγίνετο creates a temporal sequence — while the sun was still setting, the flame suddenly appeared.
καὶandnarrative conjunction (introducing the vision proper)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdinterjection (Hebraizing הִנֵּה: marking the sudden appearance of the divine theophany-objects)→ clausal contributionἰδού: third use of ἰδού in the chapter (also vv.4's εὐθύς and v.12); here it introduces the central theophanic objects at the climax of the chapter.
κλίβανοςfurnace / ovenNominativesubject (nominative absolute: the furnace and torches as the theophany)→ participant prominenceκλίβανος: 'oven / furnace / kiln'; renders Hebrew תַּנּוּר ('furnace / oven'); the κλίβανος καπνιζόμενος is a clay or iron oven emitting smoke — an image of intense, contained heat. The furnace recalls the smoking mountain of Sinai (Exod 19:18: ὡσεὶ ἀτμὶς καμίνου, 'like smoke from a furnace') and the pillar-cloud; it is the first of the two divine symbols here. NT/crux note: the smoking furnace is a symbol of divine presence interpreted variously as theophanic fire, as forge of affliction (the 'furnace of iron' of Deut 4:20 is Egypt), or as divine judgment.
καπνιζόμενοςsmokingPres Mid/Pass Ptcp Nom Sg Masc · καπνίζωattributive participle (modifying κλίβανος: 'a smoking furnace')→ progressive (actively smoking in the present of the vision)καπνίζω: 'smoke / emit smoke'; renders Hebrew עָשָׁן ('smoke / smoking'); the participial form suggests the ongoing emission of smoke — the furnace is actively smoking as Abram watches it pass.
καὶandcoordinating conjunction (linking the two theophany-objects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαμπάδεςlamps / torchesNominativesecond subject (of the nominal sentence: the torches)→ participant prominenceλαμπάς: 'torch / lamp / light'; renders Hebrew לַפִּיד ('torch / firebrand'); the λαμπάδες πυρός ('torches of fire') are distinct from the smoking furnace — the pair furnace + torches (smoke + fire) corresponds to the two aspects of the Sinai theophany (smoke = presence; fire = judgment) and to the cloud-pillar by day and fire-pillar by night (Exod 13:21). The plural λαμπάδες suggests multiple torches.
πυρὸςof fireGenitivegenitive of material / description ('torches of fire')→ relational specificationπῦρ: 'fire'; the genitive πυρός describes the material of the torches — 'fire-torches'; fire is the pre-eminent symbol of divine presence in the OT (burning bush, Exod 3:2; Sinai, Exod 19:18; Elijah, 1 Kgs 18:38).
αἳwhich / thatNominativerelative pronoun (feminine plural, referring to λαμπάδες: 'which passed between')→ participant referenceαἳ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (feminine plural, referring to λαμπάδες: 'which passed between').
διῆλθονpassed throughAor Act Indic 3 Pl · διέρχομαιmain verb of the relative clause (the divine covenant-act: passing between the pieces)→ constative aorist (the completed act of covenant-ratification)διέρχομαι: 'pass through / pass between'; renders Hebrew וַיַּעֲבֹר ('and it passed'); the act of passing between (ἀνὰ μέσον) the divided pieces ratifies the covenant oath. Crucially, only the divine fire passes through — Abram does not; this makes the Gen 15 covenant a unilateral divine commitment, unlike the bilateral passing-through attested in Jer 34:18–19. The unilateral structure undergirds Paul's argument in Gal 3:15–18 that the covenant is not bilateral and therefore cannot be annulled by Law.
ἀνὰthrough / betweenpreposition + accusative (distributive: through the middle / between)→ spatial or relational framingἀνά: 'through / along / between'; with μέσον the distributive ἀνὰ μέσον = 'through the middle of / between'; this is the standard LXX formula for the covenant-passing ritual (cf. Jer 34:18 LXX).
μέσονmiddle / betweenAccusativeaccusative object of ἀνά (in the distributive phrase ἀνὰ μέσον: 'through the middle of')→ object specificationμέσον: meaning 'middle'; it serves as accusative object of ἀνά (in the distributive phrase ἀνὰ μέσον: 'through the middle of').
τῶνof theGenitivearticle with διχοτομημάτων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
διχοτομημάτωνdivided pieces / halvesGenitivegenitive object of ἀνὰ μέσον (the halved animals)→ relational specificationδιχοτόμημα: third and final occurrence in the chapter (cf. v.11); the word creates an inclusio from v.10 (the cutting), through v.11 (the vigil), to v.17 (the passing-through). The full circle: prepare → guard → the divine fire passes through.
τούτωνtheseGenitivedemonstrative genitive (anaphoric: 'these divided pieces' = the ones prepared in v.10)→ relational specificationτούτων: meaning 'these'; it serves as demonstrative genitive (anaphoric: 'these divided pieces' = the ones prepared in v.10).
18
Ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων· Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου,
On that day the LORD made a covenant with Abram, saying: 'To your seed I will give this land, from the river of Egypt to the great river, the river Euphrates —'
The formula Ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that day') is a solemn temporal marker — 'on the very day of the theophany' — introducing the formal legal enactment that the ceremony ratified. The key verb διέθετο κύριος τῷ Αβραμ διαθήκην uses the LXX's standard covenant-making formula (διατίθημι + διαθήκη) rendering כָּרַת בְּרִית ('cut a covenant'), preserving the 'cutting' idiom in the naming of the ceremony even as it moves to declare the grant's content. The verse introduces the land-grant formula that continues through vv.19–21.
Word-by-word analysis· 28 words
Ἐνin / onpreposition + dative (temporal: 'on that day')→ spatial or relational framingἘν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'on that day').
τῇtheDativearticle with ἡμέρᾳ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time ('on the day')→ sphere or referenceἡμέρα: 'day'; the phrase Ἐν τῇ ἡμέρᾳ ἐκείνῃ is a formulaic temporal marker for a significant divine act on a specified occasion (cf. Gen 17:23, 26; Exod 12:17 LXX); it solemnly ties the covenant grant to the specific day of the theophany.
ἐκείνῃthatDativedemonstrative adjective (modifying ἡμέρᾳ: anaphoric reference to the theophany day)→ sphere or referenceἐκείνῃ: meaning 'that'; it serves as demonstrative adjective (modifying ἡμέρᾳ: anaphoric reference to the theophany day).
διέθετοmade / cutAor Mid Indic 3 Sg · διατίθημιmain verb (the covenant-making act)→ constative aorist (the completed act of covenant-cutting)διατίθημι: 'arrange / dispose / make (a covenant)'; the middle διέθετο with κύριος as subject renders Hebrew כָּרַת ('cut') in the idiom כָּרַת בְּרִית ('cut a covenant'); the LXX's choice of διατίθημι (rather than ποιέω) is standard for covenant-language throughout the OT. The verbal root of διαθήκη ('covenant') comes from διατίθημι — 'a disposition / arrangement made.' Paul uses διαθήκη at Gal 3:15–17 and Heb 9:16–17 exploits its double meaning (covenant / testament).
κύριοςthe LORDNominativesubject (of διέθετο: YHWH as the covenant-making party)→ participant prominenceκύριος: YHWH; notably, it is κύριος alone who makes this covenant — Abram is the recipient (τῷ Αβραμ, dative), not a party who swears on his own behalf. This unilateral structure is emphasized by v.17's imagery of only the divine fire passing between the pieces.
τῷwith / toDativearticle with Αβραμ (dative of benefit / indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβραμAbramindeclinable proper noun (dative object of διέθετο: Abram as covenant recipient)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (dative object of διέθετο: Abram as covenant recipient).
διαθήκηνa covenantAccusativedirect object of διέθετο ('made/cut a covenant')→ object specificationδιαθήκη: 'covenant / testament / arrangement'; renders Hebrew בְּרִית ('covenant / agreement / treaty'); the word διαθήκη (from διατίθημι, 'to arrange / dispose') acquires in the NT the additional meaning 'testament / will' — exploited in Heb 9:16–17 and Gal 3:15. The LXX's choice of διαθήκη rather than συνθήκη ('agreement / compact') reflects the unilateral, promissory character of the Hebrew בְּרִית when made by God.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωattendant circumstance participle (Hebraizing λέγων formula: introducing the covenant terms)→ progressiveλέγω: the λέγων formula here introduces not speech but the terms of the covenant grant — what the LORD 'said' in making the covenant is the land-grant declaration that follows.
ΤῷtoDativearticle with σπέρματί (dative of indirect object: the beneficiary of the grant)→ noun-phrase markingΤῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseed / offspringDativedative of indirect object of δώσω (Abram's seed as the beneficiary)→ sphere or referenceσπέρμα: the covenant-word of the chapter reappears as the beneficiary of the land-grant; the same σπέρμα promised in vv.5–6 now receives the land; Paul's argument in Gal 3:16 (καὶ τῷ σπέρματί σου, οὐ λέγει καὶ τοῖς σπέρμασιν … ἀλλ᾿ ὡς ἐφ᾿ ἑνός) turns on the singular form here — 'to your seed (singular) = Christ.'
σουyourGenitivegenitive of possession (Abram's seed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abram's seed).
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb of the covenant grant (first-person divine promise)→ predictive future (the unconditional divine grant)δίδωμι: 'give / grant'; the divine first-person δώσω ('I will give') is the formal language of a royal land-grant — an unconditional gift from a superior party, not a bilateral contract. This structure undergirds Paul's argument at Gal 3:18 that the inheritance is by promise (ἐπαγγελία), not by law.
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of δώσω (the land granted)→ object specificationγῆ: 'land / earth'; the definite article τὴν γῆν ταύτην ('this land') is deictic — 'this very land' on which Abram is standing; the boundaries follow in vv.18–21.
ταύτηνthisAccusativedemonstrative adjective (deictic: pointing to the land where the covenant ceremony took place)→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (deictic: pointing to the land where the covenant ceremony took place).
ἀπὸfrompreposition + genitive (marking the southern boundary of the grant)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (marking the southern boundary of the grant).
τοῦtheGenitivearticle with ποταμοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμοῦriverGenitivegenitive object of ἀπό (the southern boundary river)→ relational specificationποταμός: 'river'; ποταμὸς Αἰγύπτου ('river of Egypt') is the Wadi el-Arish (the brook of Egypt, נַחַל מִצְרַיִם) on the Sinai border — not the Nile; the grant extends from this southern border-wadi to the Euphrates in the north-east, the maximum extent of Solomonic Israel (1 Kgs 4:21).
Αἰγύπτουof EgyptGenitivegenitive of description (the Egyptian river / the river on the Egyptian border)→ relational specificationΑἴγυπτος: 'Egypt'; renders Hebrew מִצְרַיִם; in the land-grant formula, 'river of Egypt' denotes the Wadi el-Arish, the natural south-west boundary of Canaan (cf. Num 34:5; Josh 15:4; 1 Kgs 8:65).
ἕωςto / untilpreposition + genitive (marking the northern / eastern limit of the grant)→ spatial or relational framingἕως: meaning 'to'; here it marks the relation signaled by preposition + genitive (marking the northern / eastern limit of the grant).
τοῦtheGenitivearticle with ποταμοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμοῦriverGenitivegenitive object of ἕως (the northern boundary river)→ relational specificationποταμοῦ: meaning 'river'; it serves as genitive object of ἕως (the northern boundary river).
τοῦtheGenitivearticle with μεγάλου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μεγάλουgreatGenitivegenitive adjective (attributive with ποταμοῦ: 'the great river')→ relational specificationμέγας: 'great / large'; renders Hebrew הַגָּדֹל ('the great'); the epithet 'great river' for the Euphrates (ποταμὸς μέγας Εὐφράτης) is formulaic in the Pentateuch (cf. Deut 1:7; Josh 1:4); the Euphrates represents the north-eastern boundary of the idealized Israelite territorial claim.
ποταμοῦriverGenitivegenitive in apposition (clarifying 'the great river' as the river Euphrates)→ relational specificationποταμοῦ: meaning 'river'; it serves as genitive in apposition (clarifying 'the great river' as the river Euphrates).
ΕὐφράτουEuphratesGenitivegenitive in apposition / epexegetic genitive (identifying the great river as the Euphrates)→ relational specificationΕὐφράτης: 'Euphrates'; renders Hebrew פְּרָת; the Euphrates is the north-eastern boundary of the idealized grant, achieved historically under Solomon (1 Kgs 4:21) and invoked as the eschatological boundary of renewed Israel (Rev 9:14; 16:12 — where the Euphrates appears as the boundary of the great kingdom).
19
τοὺς Καιναίους καὶ τοὺς Κενεζαίους καὶ τοὺς Κεδμωναίους
the Kenites and the Kenizzites and the Kadmonites
Asyndeton continues from v.18; the ten-nation list begins. The first three peoples — Καιναῖοι (Kenites), Κενεζαῖοι (Kenizzites), Κεδμωναῖοι (Kadmonites) — are the rarest in the OT. The Kenites appear at Num 24:21–22 and Judg 1:16 (the Kenite, Moses' father-in-law's family). The Kenizzites are associated with Caleb (Num 32:12). The Kadmonites ('easterners' — from Hebrew קֶדֶם, 'east') appear only here in the entire OT, suggesting very ancient ethnographic tradition.
Word-by-word analysis· 8 words
τοὺςtheAccusativearticle (accusative plural masculine: introducing the first nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚαιναίουςKenitesAccusativeaccusative direct object (of the implied δώσω of v.18: 'the land of the Kenites')→ object specificationΚαιναῖος: 'Kenite'; renders Hebrew קֵינִי; the Kenites are a semi-nomadic metalworking group associated with Midian and the Sinai region; Moses' father-in-law Jethro is identified as a Kenite (Judg 1:16); the name is related to Hebrew קַיִן ('Cain' / 'smith').
καὶandcoordinating conjunction (list continuation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (second nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚενεζαίουςKenizzitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΚενεζαῖος: 'Kenizzite'; renders Hebrew קְנִזִּי; associated with Caleb son of Jephunneh the Kenizzite (Num 32:12; Josh 14:6, 14), who inherits Hebron; the Kenizzites are evidently absorbed into Judah during the settlement period.
καὶandcoordinating conjunction (list continuation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (third nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚεδμωναίουςKadmonitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΚεδμωναῖος: 'Kadmonite'; renders Hebrew קַדְמֹנִי ('easterner / of the east'), from Hebrew קֶדֶם ('east / antiquity'); this people appears only here in the entire OT. The name may be a generic ethnic designation ('the eastern ones') rather than a specific tribal name. Their singularity here suggests the list preserves very ancient territorial memory.
20
καὶ τοὺς Χετταίους καὶ τοὺς Φερεζαίους καὶ τοὺς Ραφαιν
and the Hittites and the Perizzites and the Rephaim
The middle group: Hittites, Perizzites, Rephaim. The Hittites (Χετταῖοι) are among the most frequently named Canaanite peoples (Gen 23; 26:34; Num 13:29); the Perizzites appear in the standard six-/seven-nation dispossession lists throughout Deuteronomy and Joshua. The Rephaim (Ραφαιν, indeclinable) are the giant pre-Israelite peoples of the Transjordan (Deut 2:10–11, 20–21), their name suggesting great stature and antiquity; they appear in the LXX as an indeclinable transliteration.
Word-by-word analysis· 9 words
καὶandcoordinating conjunction (continuing the list from v.19)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (fourth nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧετταίουςHittitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΧετταῖος: 'Hittite'; renders Hebrew חִתִּי; the Hittites are prominent in the patriarchal narratives (Gen 23: Abraham buys the cave of Machpelah from Ephron the Hittite; Gen 26:34: Esau's Hittite wives) and in the standard dispossession lists; modern archaeology has confirmed a major Hittite empire in Anatolia, but the 'Hittites' of Canaan may have been a distinct or remnant southern branch.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (fifth nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦερεζαίουςPerizzitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΦερεζαῖος: 'Perizzite'; renders Hebrew פְּרִזִּי; possibly meaning 'village-dweller' (from Hebrew פְּרָזוֹת, 'unwalled villages'); the Perizzites appear in every standard six-nation dispossession list (Exod 3:8, 17; 23:23; Deut 7:1; Josh 3:10; 9:1; Judg 3:5) and seem to have inhabited the hill country of Judah.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (sixth nation; article with indeclinable noun)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΡαφαινRephaimindeclinable proper noun (accusative in sense: sixth nation, the Rephaim)→ participant identificationΡαφαιν: LXX indeclinable transliteration of Hebrew רְפָאִים ('Rephaim'); an ancient giant people of the Transjordan and southern Canaan (cf. Gen 14:5; Deut 2:10–11, 20; 3:11, 13); associated with Og king of Bashan and with Goliath's kin (2 Sam 21:16–22); they represent the pre-Israelite inhabitants of the land in its deepest historical memory.
21
καὶ τοὺς Αμορραίους καὶ τοὺς Χαναναίους καὶ τοὺς Γεργεσαίους καὶ τοὺς Ιεβουσαίους.
and the Amorites and the Canaanites and the Girgashites and the Jebusites.
The list closes with the four best-known peoples of the promised land. The Amorites and Canaanites are the two most frequently named dispossession targets throughout the Pentateuch. The Girgashites (Γεργεσαῖοι) appear in the standard seven-nation lists of Deut 7:1 and Josh 3:10 but are not prominent elsewhere. The Jebusites (Ιεβουσαῖοι) are the inhabitants of Jerusalem (Ιεβούς = pre-Israelite name for Jerusalem, cf. Josh 15:8; Judg 19:10; 2 Sam 5:6–8); their inclusion as the final name in the list gives the land-grant its most theologically charged terminus — the promise encompasses the very ground on which David will build his capital and Solomon his Temple.
Word-by-word analysis· 12 words
καὶandcoordinating conjunction (continuing from v.20)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (seventh nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑμορραίουςAmoritesAccusativeaccusative direct object (of implied δώσω)→ object specificationΑμορραῖος: 'Amorite'; renders Hebrew אֱמֹרִי; the Amorites are among the most frequently attested Canaanite peoples (appearing over 80 times in the OT) and often serve as a synecdoche for all Canaanite peoples; they recur at Gen 15:16 earlier in this chapter as the paradigm of accumulating sin awaiting divine judgment.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (eighth nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαναναίουςCanaanitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΧαναναῖος: 'Canaanite'; renders Hebrew כְּנַעֲנִי; 'Canaanites' in the Pentateuch can refer both to the inhabitants of the lowlands specifically and to all the peoples of the land generically; the name Χαναάν (LXX spelling) derives from Hebrew כְּנַעַן and in the Pentateuch denotes both the land and its pre-Israelite population.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (ninth nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΓεργεσαίουςGirgashitesAccusativeaccusative direct object (of implied δώσω)→ object specificationΓεργεσαῖος: 'Girgashite'; renders Hebrew גִּרְגָּשִׁי; the Girgashites appear in the standard seven-nation lists of Deut 7:1 and Josh 3:10 but are not attested archaeologically and are rarely mentioned outside these lists; their location is unknown. The LXX form Γεργεσαῖος is consistent throughout.
καὶandcoordinating conjunction (final element of the list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (tenth and final nation)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙεβουσαίουςJebusitesAccusativeaccusative direct object (of implied δώσω: the final nation in the grant list)→ object specificationΙεβουσαῖος: 'Jebusite'; renders Hebrew יְבוּסִי; the Jebusites inhabit Jerusalem (Ιεβούς = the pre-Israelite name for the city, Josh 15:8; Judg 19:10–11); their king Araunah sells David his threshing floor as the site for the Temple altar (2 Sam 24:16–25). Placing the Jebusites last in the list gives the covenant grant a Davidic and Solomonic horizon — the land promised to Abram's seed includes the future holy city of Jerusalem. The ten-nation list is the most comprehensive land-grant formula in the Pentateuch, exceeding the standard six- and seven-nation lists of Deuteronomy and Joshua.