Greek Text · Translation · Interlinear · Discourse Structure

The Book of Judges, Chapter 2ΚΡΙΤΑΙ Β′

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

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

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

Theme

The angel's rebuke and Israel's repeated apostasies establish the cycle of sin, oppression, crying out, and deliverance.

Translation & textual notes

The Greek text of Judges 2 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Judges survives in two divergent Greek text-forms (the A-text, associated with Codex Alexandrinus, and the B-text, associated with Codex Vaticanus); Rahlfs prints both in parallel for much of the book, and the verbatim reference annotated here is the text supplied. Judges 2 is the theological key to the whole book. It falls into two movements joined at the seam of Joshua's death. First (vv. 1–5) the Angel of the LORD (ἄγγελος κυρίου) goes up from Gilgal to Bochim — rendered Κλαυθμῶνα, 'the Place of Weeping,' a Greek translation of the Hebrew place-name בֹּכִים — and delivers a covenant lawsuit: YHWH brought Israel up from Egypt and swore the land to the fathers, promising never to break (οὐ διασκεδάσω) his covenant, but Israel has not torn down the Canaanite altars nor heeded his voice; therefore the nations will remain as 'snares' (συνοχάς) and their gods a 'stumbling-block' (σκάνδαλον). The people weep and rename the place Κλαυθμῶνες ('Weepers'). Second (vv. 6–23) the narrator resumes from Joshua's dismissal of the people (cf. Josh 24:28), records the death of Joshua son of Nun at 110 years and his burial at Timnath-heres, and the passing of the whole generation that had seen the great work of the LORD. Then rises 'another generation' (γενεὰ ἑτέρα) who did not know the LORD (οὐκ ἔγνωσαν τὸν κύριον, v. 10) — and with that note begins the great programmatic statement of the book's cycle (vv. 11–19): Israel does 'the evil thing' (τὸ πονηρόν) and serves the Baalim (τοῖς Βααλιμ) and the Astartes (ταῖς Ἀστάρταις); the LORD's anger burns (ὠργίσθη θυμῷ) and he gives them into the hand of plunderers (προνομευόντων); then the LORD raises up judges (ἤγειρεν κύριος κριτάς) who save them, yet they will not even listen to the judges and relapse worse than their fathers (v. 19). The verse-cluster vv. 11–19 is the deliberate, formulaic template — apostasy → divine anger → oppression → outcry → raised-up deliverer → respite → renewed apostasy — that every individual judge-narrative (Othniel through Samson) will instantiate. The chapter closes (vv. 20–23) with the LORD's judicial verdict: because Israel broke the covenant, he will no longer drive out the nations Joshua left, but will use them 'to test' (τοῦ πειράσαι) whether Israel will keep his way.

1

καὶ ἀνέβη ἄγγελος κυρίου ἀπὸ Γαλγαλ ἐπὶ τὸν Κλαυθμῶνα καὶ ἐπὶ Βαιθηλ καὶ ἐπὶ τὸν οἶκον Ισραηλ καὶ εἶπεν πρὸς αὐτούς τάδε λέγει κύριος ἀνεβίβασα ὑμᾶς ἐξ Αἰγύπτου καὶ εἰσήγαγον ὑμᾶς εἰς τὴν γῆν ἣν ὤμοσα τοῖς πατράσιν ὑμῶν καὶ εἶπα οὐ διασκεδάσω τὴν διαθήκην μου τὴν μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα

And the angel of the LORD went up from Gilgal to the Place of Weeping and to Bethel and to the house of Israel, and said to them, 'Thus says the LORD: I brought you up out of Egypt and led you into the land which I swore to your fathers, and I said, I will not break my covenant with you forever.'

New narrative episode (theophanic covenant lawsuit)καὶ ἀνέβη ἄγγελος κυρίου
The chapter opens with a theophany: the ἄγγελος κυρίου ('angel of the LORD') goes up from Gilgal, the place of Israel's first encampment and circumcision in the land (Josh 4–5), to Bochim. The verb of motion ἀνέβη plus the messenger-formula τάδε λέγει κύριος frames the episode as a prophetic covenant lawsuit (rîb): the Angel speaks in the first person as YHWH himself ('I brought you up… I swore… I said'), so the boundary between messenger and sender is deliberately fluid.
Word-by-word analysis· 52 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (narrative aorist)→ constative aorist (single completed movement)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the verb of ascent introduces the theophanic visitation; the same root recurs in ἀνεβίβασα ('I brought up') later in the verse, linking the Angel's 'going up' with YHWH's bringing Israel 'up' from Egypt.
ἄγγελοςangel / messengerNominativesubjectἄγγελος: 'messenger / angel'; renders מַלְאָךְ; the ἄγγελος κυρίου in the Pentateuch and Judges often speaks and acts as YHWH himself (cf. Gen 16:7–13; Exod 3:2–6; Judg 6:11–24), and here the first-person speech ('I brought you up') identifies the Angel's word with YHWH's own.
κυρίουof the LORDGenitivegenitive of relationship (possessive: the LORD's messenger)κύριος: the standard LXX rendering of the Tetragrammaton יהוה; the genitive κυρίου marks the Angel as YHWH's own emissary, whose authority and very voice are YHWH's.
ἀπὸfrompreposition + genitive (source of movement)ἀπὸ: preposition governing its complement and marking the relation specified by the clause.
ΓαλγαλGilgalgenitive object of ἀπό (indeclinable place-name)Γαλγαλ: transliteration of Hebrew גִּלְגָּל; indeclinable in the LXX; Gilgal was Israel's first base-camp in the land, site of the twelve memorial stones and the circumcision of the new generation (Josh 4–5), so the Angel's departure 'from Gilgal' carries the weight of the conquest's beginning.
ἐπὶtopreposition + accusative (direction toward)ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticleτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
Κλαυθμῶναthe Place of Weeping (Bochim)Accusativeaccusative object of ἐπί (destination)κλαυθμών: 'place of weeping / valley of weeping'; here the LXX translates rather than transliterates the Hebrew place-name בֹּכִים ('Bochim,' from בָּכָה 'to weep'), turning the toponym into a meaningful Greek noun; the choice anticipates the people's weeping in v. 4 and the renaming in v. 5 (Κλαυθμῶνες).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐπὶtopreposition + accusative (direction)ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
ΒαιθηλBethelaccusative object of ἐπί (indeclinable place-name)Βαιθηλ: transliteration of Hebrew בֵּית־אֵל ('house of God'); indeclinable in the LXX; the inclusion of Bethel, a major cultic center, broadens the addressee of the rebuke to the heart of Israel's worship-geography.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐπὶtopreposition + accusative (direction)ἐπὶ: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticleτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκονhouseAccusativeaccusative object of ἐπί (the addressed community)οἶκος: 'house / household / dwelling'; the idiom οἶκος Ισραηλ ('house of Israel') renders בֵּית יִשְׂרָאֵל, denoting the people as a corporate covenant family; the Angel addresses not a place but the whole nation.
Ισραηλof Israelgenitive of relationship (indeclinable: 'house of Israel')Ισραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here in apposition-genitive relation to οἶκον, naming the covenant people as the addressee of the lawsuit.
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing)→ constative aorist (single speech-act)λέγω: the aorist εἶπεν introduces the Angel's direct oracle; combined with τάδε λέγει κύριος it marks the speech as a formal prophetic pronouncement.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
αὐτούςthemAccusativeaccusative object of πρός (the addressed Israelites)αὐτούς: lexical item interpreted according to its local syntactic role in this passage.
τάδεthus / these thingsAccusativedemonstrative pronoun (object of λέγει: content of the oracle)ὅδε, ἥδε, τόδε: 'this / these'; the formula τάδε λέγει κύριος renders the prophetic messenger-formula כֹּה אָמַר יהוה ('thus says the LORD'); τάδε anticipates the first-person divine speech that follows.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of messenger-formula (historic present)→ historic present (vivid immediacy of the divine word)λέγω (pres.): the present λέγει within the citation-formula gives the oracle ongoing authority — the LORD is, as it were, speaking now; characteristic of LXX prophetic speech-introductions.
κύριοςthe LORDNominativesubject of λέγει (divine speaker)κύριος: rendering of the Tetragrammaton יהוה; the Angel speaks the messenger-formula in YHWH's name, and the following first-person verbs are spoken as YHWH's own.
ἀνεβίβασαI brought upAor Act Indic 1 Sg · ἀναβιβάζωmain verb (divine first-person recital)→ constative aorist (recital of the founding saving act)ἀναβιβάζω: 'bring up / lead up'; causative of ἀναβαίνω, rendering הֶעֱלָה; the Exodus is regularly described as a 'bringing up' from Egypt; the verb deliberately echoes the Angel's own ἀνέβη earlier in the verse, binding the theophany to the founding redemption.
ὑμᾶςyouAccusativedirect object (2nd person plural: Israel)ὑμᾶς: lexical item interpreted according to its local syntactic role in this passage.
ἐξout ofpreposition + genitive (source)ἐξ: preposition governing its complement and marking the relation specified by the clause.
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source of the Exodus)Αἴγυπτος (gen. Αἰγύπτου): standard LXX form of Hebrew מִצְרַיִם; the place of bondage from which YHWH brought Israel 'up,' the foundational act invoked at the head of the covenant lawsuit.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἰσήγαγονI led inAor Act Indic 1 Sg · εἰσάγωmain verb (second member of the divine recital)→ constative aorist (completed act of bringing into the land)εἰσάγω: 'bring in / lead into'; renders הֵבִיא; the pairing 'I brought you up out of Egypt… and led you into the land' compresses the whole Exodus-Conquest into two verbs, establishing YHWH's faithfulness as the ground of the indictment to follow.
ὑμᾶςyouAccusativedirect objectὑμᾶς: lexical item interpreted according to its local syntactic role in this passage.
εἰςintopreposition + accusative (direction)εἰς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticleτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (the promised land)γῆ: 'land / earth'; here the land of Canaan promised on oath to the patriarchs; its possession is the very thing now jeopardized by Israel's failure.
ἣνwhichAccusativerelative pronoun (object of ὤμοσα, antecedent γῆν)ὅς, ἥ, ὅ: relative pronoun; the feminine accusative ἥν agrees with γῆν and introduces the oath-clause grounding Israel's title to the land in the patriarchal promise.
ὤμοσαI sworeAor Act Indic 1 Sg · ὀμνύωverb of relative clause (oath to the fathers)→ constative aorist (the founding patriarchal oath)ὀμνύω: 'swear (an oath)'; renders נִשְׁבַּע; the land-grant is grounded in YHWH's sworn promise to the patriarchs (Gen 15:18; 26:3; 50:24); the same verb returns in v. 15 (ὤμοσεν) — there of YHWH's sworn threat of judgment, a grim inversion.
τοῖςto theDativearticleτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object (recipients of the oath)πατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; the 'fathers' are the patriarchs to whom the land was promised; the term will recur throughout the chapter (vv. 10, 12, 17, 19, 20, 22) tracing the contrast between the faithful fathers and the apostate generations.
ὑμῶνyourGenitivegenitive of possession (with πατράσιν)ὑμῶν: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (introducing the covenant promise)→ constative aorist (the past divine pledge)λέγω (1 sg. aor. εἶπα, the Koine sigmatic form): introduces YHWH's recalled pledge; the alpha-aorist εἶπα is the regular Hellenistic form alongside classical εἶπον.
οὐnotnegative particle (with διασκεδάσω)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
διασκεδάσωI will break / annulFut Act Indic 1 Sg · διασκεδάννυμιmain verb (content of the divine pledge)→ predictive future negated (solemn pledge of covenant fidelity)διασκεδάννυμι: 'scatter / break up / annul'; renders הֵפֵר ('break, make void'); the standard LXX verb for breaking a covenant (cf. Lev 26:44; Deut 31:16); YHWH's pledge 'I will never break my covenant' (οὐ… εἰς τὸν αἰῶνα) sharpens the indictment that Israel has done exactly what YHWH would not: Israel, not God, has shattered the bond (cf. v. 20).
τὴνtheAccusativearticleτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of διασκεδάσωδιαθήκη: 'covenant / testament'; renders בְּרִית; the LXX consistently chooses διαθήκη (a unilateral 'disposition') over συνθήκη (a bilateral 'compact'), capturing the asymmetry of the divine covenant; the same noun recurs in v. 2 (the covenant Israel must not make with the Canaanites) and v. 20 (the covenant Israel has transgressed).
μουmyGenitivegenitive of possession (with διαθήκην)μου: pronominal form marking person, possession, or reference within the clause.
τὴνtheAccusativearticle (attributive, resuming διαθήκην)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μεθ᾿withpreposition + genitive (accompaniment, elided before vowel)μετά + genitive: 'with'; the phrase ἡ διαθήκη ἡ μεθ᾿ ὑμῶν ('my covenant which is with you') uses the article + prepositional phrase attributively, a Hebraizing construction.
ὑμῶνyouGenitivegenitive object of μετάὑμῶν: lexical item interpreted according to its local syntactic role in this passage.
εἰςuntopreposition + accusative (temporal extent)εἰς: preposition governing its complement and marking the relation specified by the clause.
τὸνtheAccusativearticleτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰῶναage / foreverAccusativeaccusative object of εἰς (idiom: 'forever')αἰών: 'age / eternity'; the idiom εἰς τὸν αἰῶνα ('unto the age') renders לְעוֹלָם ('forever'); it stresses the perpetuity of YHWH's covenant commitment — the very permanence that makes Israel's defection so grave.
2

καὶ ὑμεῖς οὐ διαθήσεσθε διαθήκην τοῖς ἐγκαθημένοις εἰς τὴν γῆν ταύτην οὐδὲ τοῖς θεοῖς αὐτῶν προσκυνήσετε ἀλλὰ τὰ γλυπτὰ αὐτῶν συντρίψετε καὶ τὰ θυσιαστήρια αὐτῶν καθελεῖτε καὶ οὐκ εἰσηκούσατε τῆς φωνῆς μου ὅτι ταῦτα ἐποιήσατε

'And you shall not make a covenant with those who dwell in this land, nor shall you bow down to their gods; but their carved images you shall break in pieces, and their altars you shall tear down. But you did not heed my voice. Why have you done this?'

Recital of covenant stipulation, then the indictment properκαὶ ὑμεῖς
v. 2 recites the covenant stipulation YHWH had laid on Israel (the prohibition of treaty and worship with the Canaanites, and the command to destroy their cult-objects — Exod 23:32–33; 34:12–13; Deut 7:2–5), then pivots to the charge: καὶ οὐκ εἰσηκούσατε τῆς φωνῆς μου ('but you did not heed my voice'). The closing ὅτι ταῦτα ἐποιήσατε functions as an accusing question — 'why / what is this that you have done?' — the formal indictment of the lawsuit.
Word-by-word analysis· 34 words
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὑμεῖςyouNominativesubject (emphatic 2nd person plural pronoun)σύ (nom. pl. ὑμεῖς): the emphatic nominative pronoun, unnecessary for the verb's person, foregrounds Israel's responsibility — 'as for you, your part was…' — setting up the contrast between YHWH's fidelity (v. 1) and Israel's stipulated obligation.
οὐnotnegative particle (with διαθήσεσθε)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήσεσθεyou shall makeFut Mid Indic 2 Pl · διατίθημιmain verb (prohibitive future, recalling the stipulation)→ prohibitive future (a binding command stated as future)διατίθημι (mid. διατίθεμαι): 'arrange / make (a covenant)'; the middle διαθήκην διαθήσεσθε is a cognate construction rendering כָּרַת בְּרִית ('cut a covenant'); the negated future functions as a binding prohibition: Israel was forbidden to enter treaty with the land's inhabitants.
διαθήκηνcovenantAccusativecognate accusative (object of διαθήσεσθε)διαθήκη: here the forbidden covenant/treaty with the Canaanites, in pointed contrast to YHWH's own διαθήκη with Israel (v. 1); the same noun thus stands for both the bond Israel must keep and the alliance Israel must refuse.
τοῖςwith thoseDativearticle (with the participle ἐγκαθημένοις)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγκαθημένοιςwho dwell / are settledPres Mid Ptc Dat Pl Masc · ἐγκάθημαιsubstantival participle (dative: covenant-partner forbidden)ἐγκάθημαι: 'sit / settle / be entrenched in'; the participle οἱ ἐγκαθήμενοι ('the inhabitants / those entrenched') renders יוֹשְׁבֵי ('dwellers of'); the compound ἐν- stresses the Canaanites' firm settlement in the land, the very people with whom Israel was forbidden to ally.
εἰςinpreposition + accusative (here for location, Koine εἰς = ἐν)εἰς: in Koine and especially the LXX, εἰς + accusative frequently encroaches on ἐν + dative for static location ('in this land'); a Hebraistic looseness reflecting בְּ.
τὴνthe / thisAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (locative)γῆ: 'land'; the same land YHWH gave on oath (v. 1) is now the contested space shared with its former inhabitants whom Israel failed to dispossess.
ταύτηνthisAccusativedemonstrative adjective (with γῆν)οὗτος: the demonstrative ταύτην ('this land') localizes the address — the very land of promise has become the arena of compromise.
οὐδὲnornegative coordinating conjunctionοὐδέ: 'and not / nor'; continues the prohibition-series, escalating from political alliance (treaty) to religious apostasy (worship).
τοῖςto theDativearticle (with θεοῖς)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῖςgodsDativedative object of προσκυνήσετε (object of worship)θεός (dat. pl. θεοῖς): 'god'; here the Canaanite deities, renders אֱלֹהִים (of foreign gods); the prohibition of bowing to 'their gods' is the heart of the first-commandment loyalty Israel will violate (vv. 11–13).
αὐτῶνtheirGenitivegenitive of possession (with θεοῖς)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
προσκυνήσετεyou shall bow downFut Act Indic 2 Pl · προσκυνέωmain verb (prohibitive future with οὐδέ)→ prohibitive future (binding prohibition of idolatrous worship)προσκυνέω: 'bow down / do obeisance / worship'; renders הִשְׁתַּחֲוָה; takes the dative of the one worshiped; the prohibition προσκυνήσετε is exactly what Israel will transgress in vv. 12 and 17 (προσεκύνησαν αὐτοῖς), making the lawsuit's terms the template of the indictment.
ἀλλὰbutstrong adversative conjunctionἀλλά: 'but / rather'; introduces the positive counter-command after the prohibitions — not merely abstain from the gods, but actively destroy their cult-objects.
τὰtheAccusativearticle (with γλυπτά)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γλυπτὰcarved imagesAccusativedirect object of συντρίψετε (fronted for emphasis)γλυπτόν: 'carved/graven image'; the substantivized verbal adjective of γλύφω ('carve'), renders פֶּסֶל / פְּסִילִים; the fronting of τὰ γλυπτά before its verb stresses the object of the demolition-command.
αὐτῶνtheirGenitivegenitive of possession (with γλυπτά)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
συντρίψετεyou shall break in piecesFut Act Indic 2 Pl · συντρίβωmain verb (positive command stated as future)→ imperatival future (command of cultic demolition)συντρίβω: 'shatter / crush / break in pieces'; renders שִׁבֵּר; the standard LXX verb for smashing idols and sacred pillars (cf. Exod 23:24; 34:13; Deut 7:5); the future has imperatival force, commanding total destruction.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὰtheAccusativearticle (with θυσιαστήρια)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριαaltarsAccusativedirect object of καθελεῖτε (fronted)θυσιαστήριον: 'altar / place of sacrifice'; a distinctively Jewish-Greek coinage (from θυσιάζω) reserved in the LXX for legitimate and, as here, illegitimate altars alike, rendering מִזְבֵּחַ; the destruction of the Canaanite altars was a non-negotiable conquest mandate.
αὐτῶνtheirGenitivegenitive of possession (with θυσιαστήρια)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
καθελεῖτεyou shall tear downFut Act Indic 2 Pl · καθαιρέωmain verb (positive command stated as future)→ imperatival future (command to demolish the altars)καθαιρέω: 'take down / demolish / destroy'; renders נָתַץ ('pull down'); paired with συντρίβω it forms the complete iconoclastic mandate (images shattered, altars demolished); the failure to obey is precisely what brings the rebuke.
καὶbutnarrative conjunction (here adversative in force: the pivot to indictment)καί: the simple connective here turns adversative, marking the hinge from recited command to the accusation that Israel failed to keep it (Hebraizing וְ).
οὐκnotnegative particle (with εἰσηκούσατε)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσηκούσατεyou heeded / obeyedAor Act Indic 2 Pl · εἰσακούωmain verb (the indictment: Israel's failure)→ constative aorist (summary verdict on the past disobedience)εἰσακούω: 'hear / heed / obey'; the compound εἰσ- intensifies to 'listen so as to obey'; the idiom εἰσακούω τῆς φωνῆς renders שָׁמַע בְּקוֹל ('hearken to the voice of'); the negated aorist is the formal charge — and it recurs verbatim in YHWH's verdict at v. 20 (οὐκ εἰσήκουσαν τῆς φωνῆς μου).
τῆςtheGenitivearticle (with φωνῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσηκούσατε (thing heeded)φωνή: 'voice / sound'; renders קוֹל; 'my voice' is YHWH's covenant command; obedience is figured as 'hearing the voice,' so disobedience is failure to listen — the root failure that triggers the whole cycle.
ὅτιwhy? / thatinterrogative-causal particle (introducing the accusing question)ὅτι: usually 'because / that,' but here in the idiom τί ὅτι / ὅτι ταῦτα ἐποιήσατε it carries an accusatory interrogative force ('why is it that you have done this?'), a Hebraism reflecting מַה־זֹּאת עֲשִׂיתֶם; the lawsuit closes with a rhetorical demand for accounting.
ταῦταthese thingsAccusativedirect object of ἐποιήσατε (the disobedient acts)οὗτος: the demonstrative ταῦτα gathers up the catalogue of Israel's failures into one accusing 'this' that demands an answer.
ἐποιήσατεyou have doneAor Act Indic 2 Pl · ποιέωmain verb of the accusing clause→ constative aorist (the accomplished disobedience)ποιέω: 'do / make'; the verb of the closing indictment; the cognate phrase τὸ πονηρὸν… ἐποίησαν ('they did the evil') in v. 11 will pick up this verb of 'doing' as the keynote of the cycle.
3

κἀγὼ εἶπον οὐ μὴ ἐξαρῶ αὐτοὺς ἐκ προσώπου ὑμῶν καὶ ἔσονται ὑμῖν εἰς συνοχάς καὶ οἱ θεοὶ αὐτῶν ἔσονται ὑμῖν εἰς σκάνδαλον

'And so I also said, I will not drive them out from before you, and they shall be to you for snares, and their gods shall be to you for a stumbling-block.'

Verdict and sentence (the consequence of the indictment)κἀγὼ εἶπον
v. 3 delivers the sentence. The crasis κἀγώ ('and I, for my part') answers the emphatic ὑμεῖς of v. 2 — because you did not do your part, I therefore will not do mine. The retributive logic is exact: because Israel did not dispossess the nations, YHWH will no longer dispossess them; they remain as συνοχάς ('snares / constrictions') and their gods as σκάνδαλον ('a trap/stumbling-block'). This sentence is reaffirmed at vv. 21–23.
Word-by-word analysis· 22 words
κἀγὼand I alsoNominativesubject (crasis καί + ἐγώ, emphatic pronoun)κἀγώ: crasis of καὶ ἐγώ ('and I'); the emphatic first-person answers the emphatic ὑμεῖς of v. 2, framing the verdict as exact reciprocity — 'you for your part… I therefore for mine.'
εἶπονsaidAor Act Indic 1 Sg · λέγωmain verb (introducing the divine sentence)→ constative aorist (the decisive verdict, perhaps a 'performative' decree)λέγω (aor. εἶπον): introduces YHWH's pronouncement of sentence; the aorist may be performative ('I hereby say/declare') or report a settled decree now announced.
οὐnotnegative particle (part of emphatic οὐ μή)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegative particle (emphatic οὐ μή + future)οὐ μή: the double negation with the future indicative (or aorist subjunctive) is the strongest form of denial in Greek — an emphatic, irrevocable 'I will certainly not'; here it seals the withdrawal of the conquest-promise.
ἐξαρῶI will drive out / removeFut Act Indic 1 Sg · ἐξαίρωmain verb (the sentence proper, emphatically negated)→ emphatic future negation (irrevocable withdrawal of dispossession)ἐξαίρω: 'remove / take away / drive out'; renders גָּרַשׁ ('drive out'); the verb of dispossessing the nations; its negation here (οὐ μὴ ἐξαρῶ) is the precise sentence, and the same verb returns in YHWH's reaffirmed verdict at vv. 21 and 23 (τοῦ ἐξᾶραι).
αὐτοὺςthemAccusativedirect object (the Canaanite nations)αὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
ἐκfrompreposition + genitive (separation)ἐκ: preposition governing its complement and marking the relation specified by the clause.
προσώπουpresence / faceGenitivegenitive object of ἐκ (idiom: 'from before')πρόσωπον: 'face / presence'; the idiom ἐκ προσώπου ('from before / from the face of') renders מִפְּנֵי, a Hebraism for 'from in front of'; YHWH will no longer clear the nations 'from before' Israel.
ὑμῶνyouGenitivegenitive of relationship (with προσώπου)ὑμῶν: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunction (introducing the consequence)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔσονταιthey shall beFut Mid Indic 3 Pl · εἰμίmain verb (predicting the nations' role)→ predictive future (the abiding consequence)εἰμί (fut. ἔσομαι): 'be'; the construction ἔσονται… εἰς συνοχάς ('they shall be for snares') is a Hebraism (הָיָה לְ) where εἰς + accusative renders the predicate ל ('become / serve as').
ὑμῖνto youDativedative of disadvantage (the nations as a snare 'to you')ὑμῖν: lexical item interpreted according to its local syntactic role in this passage.
εἰςforpreposition + accusative (predicate-εἰς: 'to become as')εἰς: in the Hebraizing predicate construction ἔσονται εἰς ('shall be for / become'), εἰς + accusative renders the Hebrew ל of result or function.
συνοχάςsnares / constrictionsAccusativepredicate accusative (with εἰς: what the nations become)συνοχή: 'constriction / distress / siege-pressure'; from συνέχω ('hold together / hem in'); here the nations become a 'snare' or 'constriction' for Israel; the B-text's συνοχάς (vs. the A-text's συνοχάς/σκόλοπας tradition) renders the Hebrew image of the nations as צִדִּים ('adversaries / thorns in the sides,' cf. Num 33:55; Josh 23:13).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οἱtheNominativearticle (with θεοί)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοὶgodsNominativesubject (of the second ἔσονται)θεός (nom. pl. θεοί): the Canaanite gods; from political snare the threat escalates to spiritual trap — the gods themselves become the σκάνδαλον that will ensnare Israel into the apostasy of vv. 11–13.
αὐτῶνtheirGenitivegenitive of possession (with θεοί)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
ἔσονταιshall beFut Mid Indic 3 Pl · εἰμίmain verb (second predictive clause)→ predictive futureεἰμί (fut.): repeats the predicate-εἰς construction; the repetition rhetorically binds the two threats — the people a snare, their gods a stumbling-block.
ὑμῖνto youDativedative of disadvantageὑμῖν: lexical item interpreted according to its local syntactic role in this passage.
εἰςforpreposition + accusative (predicate-εἰς)εἰς: preposition governing its complement and marking the relation specified by the clause.
σκάνδαλονstumbling-block / trapAccusativepredicate accusative (with εἰς: what the gods become)σκάνδαλον: 'trap-stick / snare / cause of stumbling'; originally the trigger of a trap; renders מוֹקֵשׁ ('snare / lure'); a key LXX theological term for the seduction of foreign worship (cf. Exod 23:33; 34:12; Ps 105[106]:36) and later for spiritual entrapment in the NT — here the Canaanite gods are the divinely-permitted lure that exposes Israel's heart.
4

καὶ ἐγένετο ὡς ἐλάλησεν ὁ ἄγγελος κυρίου τοὺς λόγους τούτους πρὸς πάντας υἱοὺς Ισραηλ καὶ ἐπῆραν ὁ λαὸς τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν

And it came to pass, when the angel of the LORD spoke these words to all the sons of Israel, that the people lifted up their voice and wept.

Narrative response: the people's reaction to the oracleκαὶ ἐγένετο ὡς
v. 4 records the people's response with the classic LXX narrative formula καὶ ἐγένετο ὡς ('and it came to pass, when…'), rendering וַיְהִי כְּ. The lifting of the voice and weeping (ἐπῆραν… τὴν φωνήν… ἔκλαυσαν) is the etymological seed of the place-name Bochim/Κλαυθμῶνες in v. 5. The grammatical mismatch ἐπῆραν (plural) with ὁ λαός (singular collective) is a Hebraizing constructio ad sensum.
Word-by-word analysis· 23 words
καὶandnarrative conjunction (part of καὶ ἐγένετο formula)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal temporal formula)→ constative aorist (narrative time-marker)γίνομαι: 'become / happen / come to pass'; the impersonal καὶ ἐγένετο renders the Hebrew narrative formula וַיְהִי, a standard LXX device for introducing a new temporal scene; here it sets up the ὡς-clause and the people's response.
ὡςwhen / astemporal conjunction (introducing the ὡς-clause)ὡς: 'when / as / while'; temporal, rendering כְּ in the formula וַיְהִי כְּ ('and it happened when'); locates the people's weeping at the moment the Angel finished speaking.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the temporal clause→ constative aorist (completed speech-act of the oracle)λαλέω: 'speak'; renders דִּבֶּר; the aorist marks the Angel's oracle (vv. 1–3) as a completed utterance whose effect is the people's weeping; the verb returns in v. 15 of YHWH's spoken threat.
ὁtheNominativearticle (with ἄγγελος)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject of ἐλάλησενἄγγελος: the same ἄγγελος κυρίου of v. 1, now framed as the deliverer of the completed oracle; the resumptive naming closes the inclusio around the speech.
κυρίουof the LORDGenitivegenitive of relationship (the LORD's messenger)κύριος: rendering of the Tetragrammaton יהוה; the genitive again identifies the Angel as YHWH's own envoy.
τοὺςtheAccusativearticle (with λόγους)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of ἐλάλησενλόγος: 'word / saying'; renders דָּבָר; 'these words' (τοὺς λόγους τούτους) sums up the whole oracle of vv. 1–3 as a single divine communication; cf. v. 17 (τῶν λόγων κυρίου).
τούτουςtheseAccusativedemonstrative adjective (with λόγους)οὗτος: the demonstrative τούτους points back to the just-spoken oracle, gathering it into the cause of the people's grief.
πρὸςtopreposition + accusative (direction of speech)πρὸς: preposition governing its complement and marking the relation specified by the clause.
πάνταςallAccusativeattributive adjective (with υἱούς)πᾶς: 'all / every'; 'all the sons of Israel' makes the whole nation the recipient of the rebuke, universalizing both the guilt and the grief.
υἱοὺςsonsAccusativeaccusative object of πρός (the addressed nation)υἱός: 'son'; the idiom υἱοὶ Ισραηλ ('sons/children of Israel') renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people; cf. vv. 6, 11 (οἱ υἱοὶ Ισραηλ).
Ισραηλof Israelgenitive of relationship (indeclinable: 'sons of Israel')Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; here genitive in sense, naming the covenant people.
καὶthat / andapodotic καί (introducing the main clause after the temporal clause)καί: here the apodotic καί characteristic of the LXX καὶ ἐγένετο… καί construction, where the second καί introduces the main clause (untranslated or rendered 'that') after the ὡς-clause — a Hebraism reflecting the וַ of the apodosis.
ἐπῆρανlifted upAor Act Indic 3 Pl · ἐπαίρωmain verb (the people's response; plural ad sensum)→ ingressive aorist (the people break into weeping)ἐπαίρω: 'lift up / raise'; the idiom ἐπαίρω τὴν φωνήν ('lift up the voice') renders נָשָׂא קוֹל, a Hebraism for loud crying or weeping; the plural ἐπῆραν agrees ad sensum with the collective ὁ λαός (a constructio ad sensum).
ὁtheNominativearticle (with λαός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject (collective singular noun governing plural verbs)λαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); the singular collective takes plural verbs (ἐπῆραν, ἔκλαυσαν) by sense; the same λαός will 'serve the LORD' in v. 7 and be 'dismissed' in v. 6.
τὴνtheAccusativearticle (with φωνήν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἐπῆραν (in the idiom 'lift up the voice')φωνή: 'voice'; in v. 2 'my voice' was what Israel failed to heed; here the people 'lift up their voice' in weeping — a poignant verbal echo: the unheeded divine voice produces the weeping human voice.
αὐτῶνtheirGenitivegenitive of possession (with φωνήν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔκλαυσανweptAor Act Indic 3 Pl · κλαίωmain verb (the climactic act of weeping)→ ingressive aorist (burst into weeping)κλαίω: 'weep / wail'; renders בָּכָה; the verb is cognate in sense with the place-name Bochim/Κλαυθμῶνες (κλαυθμών 'place of weeping'); the people's weeping etymologically generates the new name of the place in v. 5.
5

καὶ ἐπωνόμασαν τὸ ὄνομα τοῦ τόπου ἐκείνου Κλαυθμῶνες καὶ ἐθυσίασαν ἐκεῖ τῷ κυρίῳ

And they named the name of that place Weepers, and they sacrificed there to the LORD.

Etiological closure: naming of the place and sacrificeκαὶ ἐπωνόμασαν
v. 5 closes the Bochim episode with an etiology: the place is renamed Κλαυθμῶνες ('Weepers,' the plural of κλαυθμών, translating בֹּכִים) to memorialize the weeping of v. 4. The sacrifice 'to the LORD' (τῷ κυρίῳ) shows that the weeping is at least outwardly penitent worship — yet the narrative that follows (vv. 11ff.) reveals how shallow the repentance proved.
Word-by-word analysis· 13 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐπωνόμασανthey namedAor Act Indic 3 Pl · ἐπονομάζωmain verb (act of naming)→ constative aorist (the naming-event)ἐπονομάζω: 'name / call by a name'; renders קָרָא (שֵׁם); the cognate construction ἐπωνόμασαν τὸ ὄνομα ('they named the name') reflects the Hebrew idiom וַיִּקְרְאוּ שֵׁם; etiological naming is a frequent OT device tying a place to a remembered event.
τὸtheAccusativearticle (with ὄνομα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐπωνόμασαν (cognate accusative)ὄνομα: 'name'; renders שֵׁם; the cognate accusative with ἐπονομάζω is a Hebraism; the new name encodes the memory of the covenant grief.
τοῦof theGenitivearticle (with τόπου)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive (the place named)τόπος: 'place / location'; renders מָקוֹם; the genitive specifies what receives the name — the site of the theophany and weeping.
ἐκείνουthatGenitivedemonstrative adjective (with τόπου)ἐκεῖνος: 'that'; the distal demonstrative locates the place in the remembered narrative past.
ΚλαυθμῶνεςWeepers (Bochim)Nominativenominative of naming (the bestowed name)κλαυθμών (nom. pl. Κλαυθμῶνες): 'place(s) of weeping'; the LXX translates the Hebrew place-name בֹּכִים ('Bochim,' lit. 'weepers') rather than transliterating it; the name appears in the nominative as the content of the naming (a common construction with verbs of naming); it caps the etiology begun at v. 1 (ἐπὶ τὸν Κλαυθμῶνα).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐθυσίασανthey sacrificedAor Act Indic 3 Pl · θυσιάζωmain verb (cultic act)→ constative aorist (act of sacrifice)θυσιάζω: 'sacrifice / offer'; renders זָבַח; the sacrifice 'to the LORD' frames the weeping as cultic penitence; cognate with θυσιαστήριον ('altar') in v. 2 — the very altars Israel failed to tear down stand in ironic counterpoint to this altar-worship to YHWH.
ἐκεῖthereadverb of placeἐκεῖ: 'there'; renders שָׁם; locates the sacrifice at the newly named site of weeping.
τῷto theDativearticle (with κυρίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative indirect object (recipient of the sacrifice)κύριος: rendering of the Tetragrammaton יהוה; the dative names YHWH as the recipient of the sacrifice; the weeping is at least outwardly directed back to the LORD whose voice Israel had not heeded.
6

καὶ ἐξαπέστειλεν Ἰησοῦς τὸν λαόν καὶ ἦλθεν ἀνὴρ εἰς τὴν κληρονομίαν αὐτοῦ κατακληρονομῆσαι τὴν γῆν

And Joshua dismissed the people, and each man went to his inheritance to take possession of the land.

Narrative resumption / flashback (recapitulating Josh 24:28)καὶ ἐξαπέστειλεν Ἰησοῦς
v. 6 begins the second movement of the chapter by reaching back to the end of the book of Joshua (Josh 24:28): Joshua's dismissal of the people to their inheritances. This is a resumptive flashback (analepsis) that re-establishes the time before Joshua's death, so that vv. 6–10 can narrate the generational turnover that sets up the cycle. The distributive ἀνήρ ('each man') with the singular verb ἦλθεν indicates individual dispersal to allotted lands.
Word-by-word analysis· 15 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐξαπέστειλενdismissed / sent awayAor Act Indic 3 Sg · ἐξαποστέλλωmain verb (Joshua's dismissal of the assembly)→ constative aorist (the completed dismissal)ἐξαποστέλλω: 'send away / dismiss'; the compound ἐξαπο- intensifies; renders שִׁלַּח; here the formal dismissal of the assembled tribes after the covenant-renewal at Shechem (Josh 24:28), each to take possession of his allotted land.
ἸησοῦςJoshuaNominativesubjectἸησοῦς: the LXX form of Hebrew יְהוֹשֻׁעַ ('Joshua'); declined as a contract noun (gen./dat. Ἰησοῦ, acc. Ἰησοῦν); the same Greek name later renders 'Jesus'; here Joshua son of Nun, Moses' successor and leader of the conquest, whose death (v. 8) marks the end of the faithful generation.
τὸνtheAccusativearticle (with λαόν)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativedirect object of ἐξαπέστειλενλαός: the covenant people, here the assembled tribes dismissed to their inheritances; the same λαός that wept at Bochim (v. 4) and served the LORD under Joshua (v. 7).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἦλθενwentAor Act Indic 3 Sg · ἔρχομαιmain verb (distributive: each man went)→ constative aorist (the dispersal to the allotments)ἔρχομαι (aor. ἦλθεν): 'come / go'; the singular verb with the distributive subject ἀνήρ ('each man went') describes the individual dispersal to the tribal inheritances.
ἀνὴρeach manNominativesubject (distributive: 'each man')ἀνήρ: 'man'; here distributive, rendering אִישׁ ('each man'); the idiom ἀνὴρ… εἰς τὴν κληρονομίαν αὐτοῦ ('each man to his inheritance') reflects the Hebrew distributive use of אִישׁ.
εἰςtopreposition + accusative (direction)εἰς: preposition governing its complement and marking the relation specified by the clause.
τὴνtheAccusativearticle (with κληρονομίαν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κληρονομίανinheritanceAccusativeaccusative object of εἰς (destination)κληρονομία: 'inheritance / allotted possession'; renders נַחֲלָה; the tribal land-grant distributed by lot in Joshua 13–21; the term anchors the conquest-promise of v. 1 in concrete possession.
αὐτοῦhisGenitivegenitive of possession (with κληρονομίαν)αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
κατακληρονομῆσαιto take possession ofAor Act Inf · κατακληρονομέωinfinitive of purpose (with ἦλθεν)→ telic aorist infinitive (purpose of the going)κατακληρονομέω: 'take possession (as inheritance) / inherit fully'; the intensive κατα- compound, rendering יָרַשׁ ('possess / dispossess'); the infinitive of purpose states why each man went home — to occupy and hold his allotted land, the very task left incomplete in vv. 2–3.
τὴνtheAccusativearticle (with γῆν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κατακληρονομῆσαιγῆ: 'land'; the object of possession; the land promised on oath (v. 1) and to be 'inherited' tribe by tribe, yet never fully cleared of its nations (vv. 3, 21–23).
7

καὶ ἐδούλευσεν ὁ λαὸς τῷ κυρίῳ πάσας τὰς ἡμέρας Ἰησοῦ καὶ πάσας τὰς ἡμέρας τῶν πρεσβυτέρων ὅσοι ἐμακροημέρευσαν μετὰ Ἰησοῦ ὅσοι ἔγνωσαν πᾶν τὸ ἔργον κυρίου τὸ μέγα ὃ ἐποίησεν ἐν τῷ Ισραηλ

And the people served the LORD all the days of Joshua and all the days of the elders who lived long after Joshua, who had seen all the great work of the LORD which he did for Israel.

Summary of the faithful generation (the high-water mark)καὶ ἐδούλευσεν ὁ λαός
v. 7 summarizes the era of fidelity that brackets the apostasy to come: Israel 'served the LORD' (ἐδούλευσεν τῷ κυρίῳ) throughout Joshua's lifetime and that of the elders who outlived him. The key clause is ὅσοι ἔγνωσαν… τὸ ἔργον κυρίου ('who had seen/known the great work of the LORD') — eyewitness knowledge of YHWH's deeds is what sustained obedience, and its loss in the next generation (v. 10, οὐκ ἔγνωσαν) precipitates the collapse.
Word-by-word analysis· 33 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐδούλευσενservedAor Act Indic 3 Sg · δουλεύωmain verb (the people's faithful service)→ constative aorist (summarizing the whole faithful era)δουλεύω: 'serve (as a slave) / be subject to'; renders עָבַד; takes the dative of the one served; 'served the LORD' is the keynote of fidelity, in deliberate antithesis to ἐλάτρευσαν τοῖς Βααλιμ ('served the Baalim,' v. 11) — the same servant-language redirected from YHWH to idols.
ὁtheNominativearticle (with λαός)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubjectλαός: the covenant people, here the faithful Joshua-generation; the same word that wept (v. 4) and was dismissed (v. 6).
τῷtheDativearticle (with κυρίῳ)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative object of ἐδούλευσεν (the one served)κύριος: rendering of the Tetragrammaton יהוה; the object of Israel's service in the era of fidelity.
πάσαςallAccusativeattributive adjective (with ἡμέρας)πᾶς: 'all'; the accusative of extent of time πάσας τὰς ἡμέρας ('all the days') frames the entire span of Joshua's life as one of unbroken service.
τὰςtheAccusativearticle (with ἡμέρας)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of extent of timeἡμέρα: 'day'; the accusative of temporal extent (πάσας τὰς ἡμέρας = 'throughout all the days') renders כָּל יְמֵי; cf. v. 18 (πάσας τὰς ἡμέρας τοῦ κριτοῦ).
Ἰησοῦof JoshuaGenitivegenitive of possession (with ἡμέρας: 'days of Joshua')Ἰησοῦς (gen. Ἰησοῦ): Joshua; the genitive measures the era of fidelity by his lifetime.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
πάσαςallAccusativeattributive adjective (with ἡμέρας)πάσας: lexical item interpreted according to its local syntactic role in this passage.
τὰςtheAccusativearticle (with ἡμέρας)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of extent of timeἡμέρας: lexical item interpreted according to its local syntactic role in this passage.
τῶνof theGenitivearticle (with πρεσβυτέρων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρωνeldersGenitivegenitive of possession (with ἡμέρας: 'days of the elders')πρεσβύτερος: 'elder / older man'; renders זְקֵנִים; the elders who outlived Joshua extend the era of fidelity by one further generational link; their death (implied in v. 10) completes the turnover.
ὅσοιas many as / whoNominativerelative pronoun (subject of ἐμακροημέρευσαν)ὅσος: 'as many as / all who'; the correlative relative ὅσοι quantifies the elders — 'all those who lived long'; renders אֲשֶׁר here in a quantifying sense.
ἐμακροημέρευσανlived long / prolonged their daysAor Act Indic 3 Pl · μακροημερεύωverb of relative clause (describing the elders)→ constative aorist (their long survival)μακροημερεύω: 'live long / have length of days'; a Jewish-Greek compound (μακρός + ἡμέρα), rendering הֶאֱרִיךְ יָמִים ('prolong days'); cognate with the covenant-blessing of longevity (Deut 4:40; 5:33); the elders' long life prolonged the faithful generation's influence.
μετὰafter / withpreposition + genitive (here temporal: 'beyond / after Joshua')μετά + genitive: normally 'with,' but in this idiom 'lived long after/beyond Joshua,' i.e., survived him; the sense is that the elders outlasted Joshua's own lifetime.
ἸησοῦJoshuaGenitivegenitive object of μετάἸησοῦς (gen. Ἰησοῦ): the elders outlived Joshua, bridging the generations.
ὅσοιwhoNominativerelative pronoun (subject of ἔγνωσαν)ὅσος: the second ὅσοι introduces the decisive qualifying clause — these elders were eyewitnesses of YHWH's mighty acts; their knowledge is precisely what the next generation lacks (v. 10).
ἔγνωσανknew / had seenAor Act Indic 3 Pl · γινώσκωverb of relative clause (their experiential knowledge)→ constative aorist (settled experiential knowledge)γινώσκω: 'know / come to know / experience'; renders יָדַע; here experiential, firsthand knowledge of YHWH's great deeds; the verb is the hinge of the chapter — the faithful 'knew' (v. 7) while the new generation 'did not know the LORD' (v. 10, οὐκ ἔγνωσαν).
πᾶνallAccusativeattributive adjective (with ἔργον)πᾶς: 'all / the whole'; πᾶν τὸ ἔργον ('all the work') stresses the totality of the divine deeds witnessed.
τὸtheAccusativearticle (with ἔργον)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργονwork / deedAccusativedirect object of ἔγνωσανἔργον: 'work / deed / accomplishment'; renders מַעֲשֶׂה; 'the great work of the LORD' is the conquest and the wonders that accompanied it; the same phrase recurs (in shorthand) in v. 10.
κυρίουof the LORDGenitivegenitive of source/possession (with ἔργον)κύριος: rendering of the Tetragrammaton יהוה; the genitive marks YHWH as the author of the great work that grounded Israel's knowledge and obedience.
τὸtheAccusativearticle (attributive, with μέγα)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαgreatAccusativeattributive adjective (with ἔργον, in second attributive position)μέγας: 'great / mighty'; renders גָּדוֹל; the article-repeated attributive τὸ μέγα ('the great [work]') gives the adjective full emphasis — it was no ordinary deed but the mighty conquest itself.
ὃwhichAccusativerelative pronoun (object of ἐποίησεν, antecedent ἔργον)ὅς: relative pronoun; the neuter accusative ὅ agrees with ἔργον and introduces the clause specifying the deed YHWH performed.
ἐποίησενdid / performedAor Act Indic 3 Sg · ποιέωverb of relative clause (YHWH the actor)→ constative aorist (the accomplished divine deed)ποιέω: 'do / make'; here YHWH 'did' the great work — the same verb used of Israel's evil 'doing' (vv. 2, 11); the contrast is pointed: the work the LORD did versus the evil Israel does.
ἐνfor / amongpreposition + dative (here 'for/among Israel')ἐν + dative: 'in / among / for'; the phrase ἐν τῷ Ισραηλ ('in/for Israel') renders בְּיִשְׂרָאֵל; the locative-benefactive sense: the great work was done in Israel's midst and on Israel's behalf.
τῷtheDativearticle (with Ισραηλ, treating the indeclinable name as dative)the article τῷ governs the indeclinable Ισραηλ, marking it dative as object of ἐν — a common LXX device for assigning case to indeclinable proper nouns.
ΙσραηλIsraelobject of ἐν (indeclinable, case marked by article τῷ)Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; the article τῷ supplies the dative case; the great work was done 'in/for Israel.'
8

καὶ ἐτελεύτησεν Ἰησοῦς υἱὸς Ναυη δοῦλος κυρίου υἱὸς ἑκατὸν δέκα ἐτῶν

And Joshua son of Nun, servant of the LORD, died, a hundred and ten years old.

Notice of Joshua's death (closing the faithful era)καὶ ἐτελεύτησεν Ἰησοῦς
v. 8 records the death of Joshua with the honorific titles υἱὸς Ναυη ('son of Nun') and δοῦλος κυρίου ('servant of the LORD') — the latter a title of highest distinction (used of Moses, Josh 1:1). His age, 110 years, matches Josh 24:29 and notably equals the Egyptian ideal lifespan, perhaps a literary echo from his upbringing tradition. His death ends the generation of eyewitnesses (v. 7) and opens the door to the apostasy.
Word-by-word analysis· 11 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐτελεύτησενdiedAor Act Indic 3 Sg · τελευτάωmain verb (notice of death)→ constative aorist (the death-event)τελευτάω: 'die / come to one's end'; renders מֵת; a dignified term ('reach one's end') frequently used in the LXX for the death of patriarchs and leaders; here it closes the faithful generation; cf. its echo in v. 19 (ἀπέθνῃσκεν ὁ κριτής).
ἸησοῦςJoshuaNominativesubjectἸησοῦς: Joshua son of Nun; his death is the pivot between the conquest-era fidelity and the judges-era cycle.
υἱὸςsonNominativenominative in apposition to Ἰησοῦς (patronymic)υἱός: 'son'; the patronymic υἱὸς Ναυη ('son of Nun') is Joshua's standard genealogical title, identifying his lineage.
Ναυηof Nungenitive of relationship (indeclinable patronymic)Ναυη: the LXX transliteration of Hebrew נוּן ('Nun'), Joshua's father; indeclinable in Greek; the LXX form Ναυη reflects a reading of the Hebrew consonants distinct from the MT vocalization.
δοῦλοςservant / slaveNominativenominative in apposition to Ἰησοῦς (honorific title)δοῦλος: 'slave / servant'; the title δοῦλος κυρίου ('servant of the LORD') renders עֶבֶד יהוה, a title of supreme honor borne by Moses (Josh 1:1; Deut 34:5) and now by Joshua; far from demeaning, it marks the highest covenant dignity — total belonging to YHWH.
κυρίουof the LORDGenitivegenitive of relationship (with δοῦλος: whose servant)κύριος: rendering of the Tetragrammaton יהוה; the genitive names the master Joshua served; though δοῦλος is master-language, here the master is YHWH himself, so κύριος retains its divine-name sense.
υἱὸςson / aged (lit. son of)Nominativenominative (idiom of age: 'a son of … years')υἱός: in the age-idiom υἱὸς ἑκατὸν δέκα ἐτῶν ('a son of a hundred and ten years' = 110 years old), υἱός renders the Hebrew בֶּן in the construction בֶּן … שָׁנָה ('a son of … years'), a Hebraism for stating age.
ἑκατὸνa hundrednumeral (indeclinable cardinal, with ἐτῶν)ἑκατόν: 'one hundred'; indeclinable cardinal numeral; part of the age-statement; Joshua's 110 years equals the proverbial Egyptian ideal lifespan (cf. Gen 50:26, of Joseph), perhaps a deliberate literary parallel.
δέκαtennumeral (indeclinable cardinal, with ἑκατόν)δέκα: 'ten'; indeclinable cardinal; ἑκατὸν δέκα = 110.
ἐτῶνyearsGenitivegenitive of measure (with the age-idiom 'son of … years')ἔτος (gen. pl. ἐτῶν): 'year'; the genitive of measure in the age-idiom; renders שָׁנָה; completes the statement of Joshua's lifespan.
9

καὶ ἔθαψαν αὐτὸν ἐν ὁρίῳ τῆς κληρονομίας αὐτοῦ ἐν Θαμναθαρες ἐν ὄρει Εφραιμ ἀπὸ βορρᾶ τοῦ ὄρους Γαας

And they buried him in the territory of his inheritance, in Timnath-heres, in the hill country of Ephraim, north of Mount Gaas.

Burial notice (geographical closure of Joshua's life)καὶ ἔθαψαν αὐτόν
v. 9 records Joshua's burial in his own inheritance at Timnath-heres in the Ephraimite hill country, north of Mount Gaas — precise geographical detail typical of OT burial notices that anchor a leader's memory to the land he helped secure. The placement 'in the territory of his inheritance' fittingly returns the conqueror to a plot of the very land he distributed (v. 6).
Word-by-word analysis· 18 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔθαψανthey buriedAor Act Indic 3 Pl · θάπτωmain verb (burial)→ constative aorist (the burial-act)θάπτω: 'bury / inter'; renders קָבַר; the impersonal plural ('they buried him') is a common idiom for 'he was buried'; the burial in his own inheritance closes Joshua's life within the land he secured.
αὐτὸνhimAccusativedirect object (Joshua)αὐτὸν: lexical item interpreted according to its local syntactic role in this passage.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
ὁρίῳterritory / borderDativedative of place (locative)ὅριον: 'boundary / territory / region'; renders גְּבוּל; here the bordered land-allotment assigned to Joshua; the singular ὁρίῳ denotes the demarcated territory of his inheritance.
τῆςof theGenitivearticle (with κληρονομίας)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κληρονομίαςinheritanceGenitivegenitive of relationship (with ὁρίῳ: 'territory of his inheritance')κληρονομία: 'inheritance / allotment'; the same term as v. 6; Joshua is buried within the land-grant assigned to him, a fitting rest for the conqueror among the inheritances he distributed.
αὐτοῦhisGenitivegenitive of possession (with κληρονομίας)αὐτοῦ: pronominal form marking person, possession, or reference within the clause.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
ΘαμναθαρεςTimnath-heresobject of ἐν (indeclinable place-name)Θαμναθαρες: transliteration of Hebrew תִּמְנַת־חֶרֶס ('Timnath-heres,' lit. 'portion of the sun'); indeclinable; the variant Timnath-serah occurs in Josh 19:50; 24:30; Joshua's burial-town in the Ephraimite highlands.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
ὄρειhill country / mountainDativedative of place (locative)ὄρος: 'mountain / hill country'; renders הַר; ἐν ὄρει Εφραιμ ('in the hill country of Ephraim') designates the central highland region of the tribe of Ephraim.
Εφραιμof Ephraimgenitive of relationship (indeclinable: 'hill country of Ephraim')Εφραιμ: indeclinable transliteration of אֶפְרַיִם; here the tribal territory of Ephraim, Joseph's son; locates Joshua's grave in the central highlands.
ἀπὸfrom / on the north ofpreposition + genitive (directional, with βορρᾶ)ἀπό: in the idiom ἀπὸ βορρᾶ ('from the north / on the north side of') it specifies position relative to Mount Gaas, rendering מִצְּפוֹן.
βορρᾶnorthGenitivegenitive object of ἀπό (compass direction)βορρᾶς (gen. βορρᾶ): 'north / north wind'; renders צָפוֹן; the phrase ἀπὸ βορρᾶ τοῦ ὄρους ('north of the mountain') gives the precise location of the grave-site.
τοῦof theGenitivearticle (with ὄρους)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive of relationship (with βορρᾶ: 'north of the mountain')ὄρος (gen. ὄρους): 'mountain'; here the specific Mount Gaas, the landmark that fixes the grave's position.
ΓααςGaasgenitive of apposition (indeclinable mountain-name)Γαας: transliteration of Hebrew גָּעַשׁ ('Gaash'); indeclinable; the mountain serving as the geographical reference-point for Joshua's tomb.
10

καί γε πᾶσα ἡ γενεὰ ἐκείνη προσετέθησαν πρὸς τοὺς πατέρας αὐτῶν καὶ ἀνέστη γενεὰ ἑτέρα μετ᾿ αὐτούς οἳ οὐκ ἔγνωσαν τὸν κύριον καί γε τὸ ἔργον ὃ ἐποίησεν ἐν τῷ Ισραηλ

And indeed all that generation also were gathered to their fathers, and another generation rose up after them who did not know the LORD nor even the work which he had done for Israel.

Generational turnover (the theological hinge of the book)καί γε
v. 10 is the theological hinge of the whole book. The emphatic καί γε ('and indeed / moreover') marks the death of the entire eyewitness generation, gathered to their fathers, and the rise of γενεὰ ἑτέρα ('another generation') who οὐκ ἔγνωσαν τὸν κύριον ('did not know the LORD'). The verb ἔγνωσαν directly negates v. 7 (ὅσοι ἔγνωσαν): loss of experiential knowledge of YHWH's deeds is the root from which the apostasy-cycle (vv. 11–19) grows. The constructio ad sensum (πᾶσα ἡ γενεά singular + προσετέθησαν plural) follows the Hebrew.
Word-by-word analysis· 31 words
καίandconjunction (part of emphatic καί γε)καί: connective element linking clauses, phrases, or discourse developments in the passage.
γεindeed / evenemphatic enclitic particle (with καί)γε: an emphasizing enclitic; the combination καί γε ('and indeed / moreover / also') is a frequent LXX rendering of Hebrew וְגַם ('and also'); it heightens the solemnity of the generational death-notice and recurs in this chapter at vv. 17, 21 — a stylistic marker of the B-text.
πᾶσαallNominativeattributive adjective (with γενεά)πᾶς: 'all / whole'; πᾶσα ἡ γενεά ('all that generation') stresses the totality of the eyewitness generation's passing — none remained to carry the memory forward.
ἡtheNominativearticle (with γενεά)ἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰgenerationNominativesubject (collective singular, plural verb ad sensum)γενεά: 'generation / contemporaries'; renders דּוֹר; the collective singular takes the plural verb προσετέθησαν by sense; the term frames the book's logic as generational — fidelity and apostasy alternate by generation.
ἐκείνηthatNominativedemonstrative adjective (with γενεά)ἐκεῖνος: 'that'; the distal demonstrative points to the Joshua-generation of v. 7, now passing away.
προσετέθησανwere gathered / addedAor Pass Indic 3 Pl · προστίθημιmain verb (death-euphemism; plural ad sensum)→ constative aorist (the generation's death)προστίθημι (aor. pass. προσετέθησαν): 'add / be added'; the idiom προσετέθη πρὸς τοὺς πατέρας ('was gathered/added to the fathers') renders נֶאֱסַף אֶל אֲבֹתָיו ('was gathered to his fathers'), a euphemism for death and burial with one's ancestors (cf. Gen 25:8; Judg 2:10); the passive points to a divine 'gathering.'
πρὸςtopreposition + accusative (in the death-idiom)πρὸς: preposition governing its complement and marking the relation specified by the clause.
τοὺςtheAccusativearticle (with πατέρας)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραςfathersAccusativeaccusative object of πρός (the ancestors)πατήρ: 'father / ancestor'; in the death-idiom 'gathered to the fathers,' the πατέρες are the deceased ancestors; the same word that named the patriarchs (v. 1) and will name the apostate forebears (vv. 17, 19, 20, 22).
αὐτῶνtheirGenitivegenitive of possession (with πατέρας)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀνέστηrose up / aroseAor Act Indic 3 Sg · ἀνίστημιmain verb (the rise of the new generation)→ ingressive aorist (a new generation comes onto the scene)ἀνίστημι (intrans. aor. ἀνέστη): 'rise / arise / stand up'; renders קָם; the rise of γενεὰ ἑτέρα echoes the language used for the rise of new kings 'who did not know' (cf. Exod 1:8, ἀνέστη βασιλεὺς ἕτερος… ὃς οὐκ ᾔδει), an ominous intertextual signal of impending estrangement from YHWH.
γενεὰgenerationNominativesubject of ἀνέστηγενεά: the new generation; its rise (γενεὰ ἑτέρα) over against the passing of the old (γενεὰ ἐκείνη) frames the book's central tragedy — discontinuity of covenant memory.
ἑτέραanother / differentNominativeattributive adjective (with γενεά)ἕτερος: 'other / different (in kind)'; ἕτερος often connotes difference of quality, not mere number — this generation is 'other' precisely in not knowing YHWH; the same intertextual ring as Exod 1:8 (βασιλεὺς ἕτερος).
μετ᾿afterpreposition + accusative (temporal: 'after them')μετά + accusative: 'after'; μετ᾿ αὐτούς ('after them') marks the temporal succession of the new generation upon the death of the old.
αὐτούςthemAccusativeaccusative object of μετάαὐτούς: lexical item interpreted according to its local syntactic role in this passage.
οἳwhoNominativerelative pronoun (subject of ἔγνωσαν, antecedent γενεά)ὅς (nom. pl. masc. οἵ): relative pronoun; the masculine plural agrees ad sensum with the collective γενεά (= the people of that generation), introducing the fatal characterization that follows.
οὐκnotnegative particle (with ἔγνωσαν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔγνωσανknewAor Act Indic 3 Pl · γινώσκωverb of relative clause (the generation's defining lack)→ constative aorist negated (settled absence of experiential knowledge)γινώσκω: 'know / experience'; the negated οὐκ ἔγνωσαν τὸν κύριον ('did not know the LORD') is the exact inversion of v. 7 (ὅσοι ἔγνωσαν… τὸ ἔργον κυρίου); the loss of firsthand knowledge of YHWH and his deeds is the theological root of the entire downward cycle that follows.
τὸνtheAccusativearticle (with κύριον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριονLORDAccusativedirect object of ἔγνωσανκύριος: rendering of the Tetragrammaton יהוה; 'did not know the LORD' means they had no experiential relationship with YHWH nor memory of his saving acts — not mere intellectual ignorance but covenant estrangement.
καίandconjunction (part of emphatic καί γε)καί: connective element linking clauses, phrases, or discourse developments in the passage.
γεeven / indeedemphatic enclitic particle (with καί)γε: the second καί γε ('nor even') extends the ignorance to YHWH's deeds — they knew neither the LORD nor (even) the great work he had done; the elliptical object τὸ ἔργον depends on the prior ἔγνωσαν.
τὸtheAccusativearticle (with ἔργον)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργονwork / deedAccusativedirect object (of the implied ἔγνωσαν)ἔργον: 'work / deed'; 'the work which he did for Israel' is the shorthand resumption of v. 7's πᾶν τὸ ἔργον κυρίου τὸ μέγα — the conquest-deeds the new generation neither witnessed nor knew.
ὃwhichAccusativerelative pronoun (object of ἐποίησεν, antecedent ἔργον)ὅς: relative pronoun; the neuter accusative ὅ agrees with ἔργον, introducing the clause naming YHWH's deed.
ἐποίησενdid / performedAor Act Indic 3 Sg · ποιέωverb of relative clause (YHWH the actor)→ constative aorist (the accomplished divine deed)ποιέω: 'do / make'; YHWH 'did' the great work for Israel; the verb echoes v. 7 and stands in stark antithesis to Israel's evil 'doing' in the very next verse (ἐποίησαν τὸ πονηρόν, v. 11).
ἐνfor / amongpreposition + dative (locative-benefactive)ἐν + dative: 'in / among / for'; ἐν τῷ Ισραηλ ('in/for Israel'), as in v. 7, renders בְּיִשְׂרָאֵל — the work was done in Israel's midst and for Israel's sake.
τῷtheDativearticle (with Ισραηλ, marking dative of the indeclinable name)the article τῷ assigns dative case to the indeclinable Ισραηλ as object of ἐν.
ΙσραηλIsraelobject of ἐν (indeclinable, case marked by article τῷ)Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; the dative (via τῷ) names the people for whom the work was done.
11

καὶ ἐποίησαν οἱ υἱοὶ Ισραηλ τὸ πονηρὸν ἐνώπιον κυρίου καὶ ἐλάτρευσαν τοῖς Βααλιμ

And the sons of Israel did the evil thing before the LORD and served the Baalim.

Apostasy formula — opening the programmatic cycle (vv. 11–19)καὶ ἐποίησαν οἱ υἱοὶ Ισραηλ τὸ πονηρόν
v. 11 launches the programmatic cycle (vv. 11–19) that templates every judge-narrative in the book. The formula ἐποίησαν… τὸ πονηρὸν ἐνώπιον κυρίου ('did the evil in the sight of the LORD,' rendering וַיַּעֲשׂוּ הָרַע בְּעֵינֵי יהוה) is the standard refrain marking each relapse (cf. 3:7, 12; 4:1; 6:1; 10:6; 13:1). The specific sin is naming worship of τοῖς Βααλιμ ('the Baalim,' the Canaanite fertility deities). Note the verbal antithesis: the fathers 'served' (ἐδούλευσεν) YHWH (v. 7), the sons 'served' (ἐλάτρευσαν) the Baals.
Word-by-word analysis· 13 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐποίησανdidAor Act Indic 3 Pl · ποιέωmain verb (the apostasy-formula)→ constative aorist (the act of evil, summarizing the cycle's onset)ποιέω: 'do / make'; ἐποίησαν τὸ πονηρόν ('they did the evil') is the fixed cyclical refrain of Judges; the verb deliberately echoes YHWH's deed (ἐποίησεν, vv. 7, 10) — what the LORD did for Israel is answered by what Israel does against the LORD.
οἱtheNominativearticle (with υἱοί)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubjectυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons/children of Israel') renders בְּנֵי יִשְׂרָאֵל, the covenant people; the subject of the apostasy-formula throughout Judges.
Ισραηλof Israelgenitive of relationship (indeclinable: 'sons of Israel')Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; here in genitive relation to υἱοί.
τὸtheAccusativearticle (with πονηρόν)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πονηρὸνevil thingAccusativedirect object of ἐποίησαν (substantivized adjective)πονηρός: 'evil / wicked / bad'; the substantivized neuter τὸ πονηρόν ('the evil thing') renders הָרַע; the definite article marks it as the specific, recognized evil of apostasy — covenant infidelity, idolatry; the cyclic keyword of the book.
ἐνώπιονbefore / in the sight ofpreposition + genitive (evaluative: Hebraism)ἐνώπιον: 'before / in the presence of / in the sight of'; renders בְּעֵינֵי ('in the eyes of'); the idiom τὸ πονηρὸν ἐνώπιον κυρίου ('evil in the sight of the LORD') frames the sin as committed in YHWH's full view — open covenant treachery, not hidden lapse.
κυρίουof the LORDGenitivegenitive object of ἐνώπιονκύριος: rendering of the Tetragrammaton יהוה; the evil is done 'before the LORD' — in defiance of the very God whose voice they had not heeded (v. 2) and whose work they did not know (v. 10).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐλάτρευσανserved / worshipedAor Act Indic 3 Pl · λατρεύωmain verb (the specific idolatry)→ constative aorist (the act of false worship)λατρεύω: 'serve / render religious service / worship'; renders עָבַד; takes the dative of the deity served; λατρεύω denotes specifically cultic service (distinct from ordinary δουλεύω), so 'served the Baalim' names full idolatrous worship; cf. vv. 13, 19.
τοῖςtheDativearticle (with Βααλιμ)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
Βααλιμthe Baalim / the Baalsdative object of ἐλάτρευσαν (indeclinable, case marked by article τοῖς)Βααλιμ: transliteration of Hebrew בְּעָלִים ('Baals,' the plural of בַּעַל 'lord/master'); indeclinable in Greek, with the dative supplied by the article τοῖς; the plural denotes the local manifestations of the Canaanite storm/fertility god Baal — the chief rivals to YHWH throughout Judges; cf. the singular τῷ Βααλ in v. 13.
12

καὶ ἐγκατέλιπον τὸν κύριον τὸν θεὸν τῶν πατέρων αὐτῶν τὸν ἐξαγαγόντα αὐτοὺς ἐκ γῆς Αἰγύπτου καὶ ἐπορεύθησαν ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ αὐτῶν καὶ προσεκύνησαν αὐτοῖς καὶ παρώργισαν τὸν κύριον

And they forsook the LORD, the God of their fathers, who brought them out of the land of Egypt, and they went after other gods, from the gods of the nations around them, and they bowed down to them and provoked the LORD.

Apostasy expanded: forsaking YHWH for the gods of the nationsκαὶ ἐγκατέλιπον τὸν κύριον
v. 12 elaborates the apostasy of v. 11 in full covenant terms: they forsook (ἐγκατέλιπον) YHWH — pointedly titled 'the God of their fathers who brought them out of Egypt,' the very saving identity invoked by the Angel in v. 1 — and went after the gods of the surrounding nations, bowing to them (προσεκύνησαν, the exact act forbidden in v. 2) and provoking YHWH to anger (παρώργισαν, anticipating ὠργίσθη in v. 14). The triple movement (forsake → go after → bow down) is the anatomy of idolatry.
Word-by-word analysis· 35 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγκατέλιπονthey forsook / abandonedAor Act Indic 3 Pl · ἐγκαταλείπωmain verb (the act of apostasy)→ constative aorist (decisive abandonment)ἐγκαταλείπω: 'forsake / abandon / leave behind'; the double-compound (ἐν + κατά + λείπω) intensifies, rendering עָזַב ('abandon'); the standard covenant-breaking verb for forsaking YHWH (cf. Deut 28:20; 31:16); it recurs at vv. 13, 20 (and the related κατέλιπεν of the nations left unconquered, vv. 21, 23) — a deliberate wordplay between Israel forsaking YHWH and YHWH leaving the nations.
τὸνtheAccusativearticle (with κύριον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριονLORDAccusativedirect object of ἐγκατέλιπονκύριος: rendering of the Tetragrammaton יהוה; the object forsaken; the heaping of titles that follows ('God of their fathers… who brought them out of Egypt') makes the abandonment maximally culpable.
τὸνtheAccusativearticle (with θεόν, in apposition to κύριον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸνGodAccusativeaccusative in apposition to κύριονθεός: 'God'; the appositive ὁ θεὸς τῶν πατέρων ('the God of their fathers') renders אֱלֹהֵי אֲבוֹתָם, identifying YHWH by his covenant relationship to the patriarchs — the very fathers to whom he swore the land (v. 1); abandoning him is repudiating their own heritage.
τῶνof theGenitivearticle (with πατέρων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of relationship (with θεόν: 'God of the fathers')πατήρ: 'father'; the patriarchs/ancestors; the faithful fathers stand in implicit contrast to their apostate descendants throughout the chapter.
αὐτῶνtheirGenitivegenitive of possession (with πατέρων)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
τὸνthe (who)Accusativearticle (substantizing the participle ἐξαγαγόντα)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξαγαγόνταwho brought outAor Act Ptc Acc Sg Masc · ἐξάγωattributive participle (articular, modifying κύριον/θεόν)→ constative aorist participle (the defining saving act)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא; the articular participle ὁ ἐξαγαγών ('the one who brought out') is the credal title of YHWH as the Exodus-God (cf. Exod 20:2); to forsake the God who 'brought them out of Egypt' is the supreme ingratitude, echoing the Angel's ἀνεβίβασα… ἐξ Αἰγύπτου (v. 1).
αὐτοὺςthemAccusativedirect object of ἐξαγαγόντααὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
ἐκout ofpreposition + genitive (source)ἐκ: preposition governing its complement and marking the relation specified by the clause.
γῆςlandGenitivegenitive object of ἐκ (with Αἰγύπτου)γῆ: 'land'; ἐκ γῆς Αἰγύπτου ('out of the land of Egypt') is the fixed Exodus-formula; the place of bondage from which YHWH redeemed Israel.
Αἰγύπτουof EgyptGenitivegenitive of apposition (with γῆς: 'land of Egypt')Αἴγυπτος (gen. Αἰγύπτου): standard LXX form of מִצְרַיִם; completes the Exodus-credal formula that magnifies the guilt of the abandonment.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐπορεύθησανthey wentAor Pass Indic 3 Pl · πορεύομαιmain verb (the act of going after other gods)→ constative aorist (the turning to idolatry)πορεύομαι: 'go / walk / proceed'; renders הָלַךְ; the idiom ἐπορεύθησαν ὀπίσω θεῶν ἑτέρων ('went after other gods') renders הָלַךְ אַחֲרֵי, a Hebraism for idolatrous allegiance, picturing apostasy as 'following' a deity; the same idiom recurs in v. 19 (πορεύεσθαι ὀπίσω θεῶν ἑτέρων).
ὀπίσωafterpreposition + genitive (idiom: 'after other gods')ὀπίσω: 'behind / after'; renders אַחֲרֵי; in the idiom 'go after (a god)' it pictures allegiance and pursuit; the spatial 'behind' becomes the metaphor for following and serving.
θεῶνgodsGenitivegenitive object of ὀπίσωθεός (gen. pl. θεῶν): here false 'gods'; θεοὶ ἕτεροι ('other gods') renders אֱלֹהִים אֲחֵרִים, the standard Deuteronomic designation of forbidden deities (cf. Exod 20:3; Deut 6:14).
ἑτέρωνotherGenitiveattributive adjective (with θεῶν)ἕτερος: 'other / different'; θεῶν ἑτέρων ('other gods') — the same ἕτερος that marked the 'other generation' (v. 10); the estranged generation pursues estranged gods.
ἀπὸfrom / amongpreposition + genitive (partitive: 'from among')ἀπό: here partitive, 'from (among)' the gods of the surrounding nations; specifies the source of the 'other gods' Israel adopted.
τῶνtheGenitivearticle (with θεῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῶνgodsGenitivegenitive object of ἀπό (the source-deities)θεός: the gods of the neighboring peoples — the very deities Israel was warned would become a σκάνδαλον (v. 3).
τῶνof theGenitivearticle (with ἐθνῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive of possession (with θεῶν: 'gods of the nations')ἔθνος (gen. pl. ἐθνῶν): 'nation / gentile people'; renders גּוֹיִם; the surrounding pagan nations whom Israel failed to dispossess (vv. 3, 21–23) and whose gods now seduce them — the snare has sprung.
τῶνthe (who are)Genitivearticle (substantizing the adverbial phrase περικύκλῳ)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
περικύκλῳround about / surroundingadverb (attributive with article: 'who are round about them')περικύκλῳ: 'round about / all around'; an adverb, here made attributive by the article (τῶν περικύκλῳ, 'those round about'); renders סְבִיבוֹת; stresses that the seducing nations were Israel's immediate neighbors, encircling them on every side.
αὐτῶνthemGenitivegenitive (with περικύκλῳ: 'around them')αὐτῶν: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσεκύνησανthey bowed downAor Act Indic 3 Pl · προσκυνέωmain verb (the act of worship to idols)→ constative aorist (the forbidden obeisance)προσκυνέω: 'bow down / worship'; takes the dative αὐτοῖς ('to them'); this is precisely the act the Angel forbade in v. 2 (τοῖς θεοῖς αὐτῶν προσκυνήσετε with οὐδέ) — the prohibition is now flatly transgressed; recurs in v. 17.
αὐτοῖςto themDativedative object of προσεκύνησαν (the gods worshiped)αὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
παρώργισανthey provoked to angerAor Act Indic 3 Pl · παροργίζωmain verb (the effect on YHWH)→ constative aorist (the provocation)παροργίζω: 'provoke to anger / exasperate'; renders הִכְעִיס; a key Deuteronomic term for arousing divine wrath by idolatry (cf. Deut 4:25; 32:16, 21); it anticipates and explains the ὠργίσθη θυμῷ κύριος ('the LORD's anger burned') of v. 14 — Israel's worship of idols is precisely what kindles the wrath that hands them over.
τὸνtheAccusativearticle (with κύριον)τὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριονLORDAccusativedirect object of παρώργισανκύριος: rendering of the Tetragrammaton יהוה; the object of the provocation; the verse forms an inclusio (forsook the LORD… provoked the LORD), framing the whole act of apostasy as a personal affront to YHWH.
13

καὶ ἐγκατέλιπον αὐτὸν καὶ ἐλάτρευσαν τῷ Βααλ καὶ ταῖς Ἀστάρταις

And they forsook him and served the Baal and the Astartes.

Apostasy restated and specified (Baal and Astarte)καὶ ἐγκατέλιπον αὐτόν
v. 13 restates v. 12 in compressed, sharpened form, naming the two paradigmatic Canaanite deities: τῷ Βααλ ('the Baal,' the storm/fertility god) and ταῖς Ἀστάρταις ('the Astartes,' the goddesses of fertility/war). The pairing of the male Baal and female Astarte represents the whole Canaanite cult-system. The repeated ἐγκατέλιπον… ἐλάτρευσαν binds this verse to v. 11–12 as the climactic summary of the apostasy before the divine response in v. 14.
Word-by-word analysis· 10 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγκατέλιπονthey forsookAor Act Indic 3 Pl · ἐγκαταλείπωmain verb (restating the abandonment)→ constative aorist (decisive abandonment, restated)ἐγκαταλείπω: 'forsake / abandon'; the same verb as v. 12, now with the simple pronoun αὐτόν ('him'); the restatement intensifies by compression — the elaborate titles of v. 12 give way to a stark 'they forsook him.'
αὐτὸνhimAccusativedirect object of ἐγκατέλιπον (the LORD)the pronoun αὐτόν resumes τὸν κύριον of v. 12; the bare 'him' lays the abandonment bare without mitigating qualification.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐλάτρευσανthey served / worshipedAor Act Indic 3 Pl · λατρεύωmain verb (cultic service to the named gods)→ constative aorist (act of false worship)λατρεύω: 'serve / worship (cultically)'; takes the dative; the same verb as v. 11, here with the two named deities; the antithesis with ἐδούλευσεν τῷ κυρίῳ (v. 7) is complete — service is wholly transferred from YHWH to Baal.
τῷtheDativearticle (with Βααλ, marking dative)τῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
Βααλthe Baaldative object of ἐλάτρευσαν (indeclinable, case marked by article τῷ)Βααλ: transliteration of Hebrew בַּעַל ('lord / master / Baal'); indeclinable in Greek, dative supplied by τῷ; the singular 'the Baal' denotes the chief Canaanite storm/fertility deity (vs. the plural Βααλιμ in v. 11); the LXX article-gender on Βααλ varies in tradition, here masculine.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ταῖςtheDativearticle (with Ἀστάρταις)ταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
Ἀστάρταιςthe AstartesDativedative object of ἐλάτρευσαν (declined Greek form of the goddess-name)Ἀστάρτη (dat. pl. Ἀστάρταις): the Greek form of Hebrew עַשְׁתָּרוֹת ('Ashtaroth'), the Canaanite fertility/war goddess Astarte (Ishtar); unlike the indeclinable Βααλ, the name is hellenized as a first-declension noun and so takes a true dative plural; the pairing Baal + Astarte (male + female deity) represents the totality of the Canaanite pantheon Israel embraced.
14

καὶ ὠργίσθη θυμῷ κύριος ἐν τῷ Ισραηλ καὶ παρέδωκεν αὐτοὺς εἰς χεῖρας προνομευόντων καὶ κατεπρονόμευσαν αὐτούς καὶ ἀπέδοτο αὐτοὺς ἐν χερσὶ τῶν ἐχθρῶν αὐτῶν κυκλόθεν καὶ οὐκ ἠδυνήθησαν ἔτι ἀντιστῆναι κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν

And the LORD's anger burned against Israel, and he handed them over into the hands of plunderers, and they plundered them; and he sold them into the hands of their enemies all around, and they could no longer stand before their enemies.

Divine anger and oppression (the wrath segment of the cycle)καὶ ὠργίσθη θυμῷ κύριος
v. 14 is the wrath-and-oppression segment of the cycle. The formula ὠργίσθη θυμῷ κύριος ('the LORD's anger burned,' rendering וַיִּחַר אַף יהוה) — with the cognate dative θυμῷ intensifying — recurs verbatim at v. 20 and frames each oppression. The judicial response is twofold: παρέδωκεν ('handed over') and ἀπέδοτο ('sold') into the hand of plunderers and enemies. The result clause — they 'could no longer stand' (οὐκ ἠδυνήθησαν… ἀντιστῆναι) — fulfills the lawsuit's threat (vv. 3, 15).
Word-by-word analysis· 35 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὠργίσθηwas angered / burned with angerAor Pass Indic 3 Sg · ὀργίζωmain verb (divine wrath kindled)→ ingressive aorist (anger flares up)ὀργίζω (aor. pass. ὠργίσθη): 'be angry / become enraged'; with the cognate dative θυμῷ it renders the Hebrew idiom חָרָה אַף ('the nose/anger burned'); the formula ὠργίσθη θυμῷ κύριος is the fixed cyclical marker of divine wrath in Judges, recurring at v. 20; the provocation of v. 12 (παρώργισαν) here erupts into judgment.
θυμῷwith anger / furyDativecognate/instrumental dative (intensifying ὠργίσθη)θυμός: 'wrath / fury / hot anger'; the dative θυμῷ ('in/with fury') is a Semitizing cognate-style intensifier reinforcing ὠργίσθη — 'he was angered with anger,' i.e., burned with fierce wrath; renders the Hebrew construction חָרָה אַף.
κύριοςthe LORDNominativesubjectκύριος: rendering of the Tetragrammaton יהוה; the subject whose anger is roused by the idolatry of vv. 11–13.
ἐνagainst / withpreposition + dative (here hostile: 'against Israel')ἐν + dative: here in a hostile sense, 'angry against/with Israel,' a Hebraism (חָרָה אַף בְּ); the preposition that elsewhere marks blessing 'in Israel' (vv. 7, 10) now marks wrath against Israel.
τῷtheDativearticle (with Ισραηλ, marking dative)the article τῷ supplies dative case to indeclinable Ισραηλ as object of ἐν.
ΙσραηλIsraelobject of ἐν (indeclinable, case marked by article τῷ)Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; the object of the divine anger.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
παρέδωκενhanded over / deliveredAor Act Indic 3 Sg · παραδίδωμιmain verb (the judicial handing-over)→ constative aorist (the act of giving Israel over)παραδίδωμι: 'hand over / deliver up / betray'; renders נָתַן (בְּיַד); the standard term for YHWH giving Israel into enemy power as judgment; recurs in v. 23 (negated, of the nations not given into Joshua's hand); the idiom εἰς χεῖρας ('into the hands of') is a Hebraism for subjection to another's power.
αὐτοὺςthemAccusativedirect object of παρέδωκεν (Israel)αὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
εἰςintopreposition + accusative (idiom: 'into the hands of')εἰς: preposition governing its complement and marking the relation specified by the clause.
χεῖραςhandsAccusativeaccusative object of εἰς (idiom of power)χείρ: 'hand'; εἰς χεῖρας ('into the hands of') renders בְּיַד, a Hebraism for falling under another's power/dominion; cf. ἐν χερσί and ἐκ χειρός in vv. 15, 16, 18 — the 'hand' motif (enemy hand vs. saving hand of the LORD) runs through the whole cycle.
προνομευόντωνof plunderers / those who pillagePres Act Ptc Gen Pl Masc · προνομεύωsubstantival participle (genitive: the plunderers)προνομεύω: 'plunder / pillage / take as spoil'; the substantival participle οἱ προνομεύοντες ('the plunderers / raiders') renders שֹׁסִים ('spoilers'); the cognate verb κατεπρονόμευσαν follows immediately, and the participle recurs in v. 16 — the marauders are the agents of YHWH's wrath.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
κατεπρονόμευσανthey plundered / pillagedAor Act Indic 3 Pl · καταπρονομεύωmain verb (the plunderers' action)→ constative aorist (the act of plundering)καταπρονομεύω: 'plunder thoroughly / pillage'; the κατα- intensified form of προνομεύω, a Jewish-Greek coinage; the cognate sequence προνομευόντων… κατεπρονόμευσαν ('plunderers… plundered them') is an emphatic figura etymologica stressing the completeness of the despoiling.
αὐτούςthemAccusativedirect object of κατεπρονόμευσαναὐτούς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀπέδοτοhe soldAor Mid Indic 3 Sg · ἀποδίδωμιmain verb (the LORD 'sold' Israel)→ constative aorist (the act of selling into enemy power)ἀποδίδωμι (mid. ἀπέδοτο 'sell'): 'give up / sell'; renders מָכַר ('sell'); the striking commercial metaphor — YHWH 'sold' Israel into the hand of their enemies (cf. Deut 32:30; Judg 3:8; 4:2) — depicts the people as a slave handed over to creditors; the parallel to παρέδωκεν heightens the sense of total surrender to judgment.
αὐτοὺςthemAccusativedirect object of ἀπέδοτοαὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
ἐνinto / inpreposition + dative (idiom: 'in/into the hands of')ἐν + dative: in the idiom ἐν χερσί ('in/into the hands of'), Koine ἐν here overlaps with εἰς; renders בְּיַד; subjection to enemy power.
χερσὶhandsDativedative object of ἐν (idiom of power)χείρ (dat. pl. χερσί): 'hand'; the 'hand' of the enemies into which Israel is sold; the recurring hand-motif of the cycle.
τῶνof theGenitivearticle (with ἐχθρῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρῶνenemiesGenitivegenitive of possession (with χερσί: 'hands of their enemies')ἐχθρός: 'enemy / hostile one'; renders אֹיֵב; the surrounding hostile nations into whose power Israel was sold; recurs in v. 18 (ἐκ χειρὸς ἐχθρῶν αὐτῶν).
αὐτῶνtheirGenitivegenitive of possession (with ἐχθρῶν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
κυκλόθενall around / on every sideadverb of place (modifying the enemy threat)κυκλόθεν: 'from all around / on every side'; renders מִסָּבִיב; reinforces the encircling pressure first noted in v. 12 (περικύκλῳ) — the enemies hem Israel in on every side, the συνοχή ('constriction') threatened in v. 3.
καὶandcoordinate conjunction (introducing the result)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with ἠδυνήθησαν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἠδυνήθησανthey were ableAor Pass Indic 3 Pl · δύναμαιmain verb (the helplessness result; negated)→ constative aorist negated (settled incapacity)δύναμαι (aor. pass. ἠδυνήθησαν): 'be able / can'; renders יָכֹל; the negated 'they could no longer stand' marks the total reversal of the conquest — where YHWH once gave victory, his withdrawal leaves Israel powerless before the same nations (cf. Josh 23:9–10 reversed).
ἔτιany longer / stilladverb (temporal: 'no longer')ἔτι: 'still / yet / longer'; with the negative, οὐκ… ἔτι ('no longer'); renders עוֹד; marks the decisive change from the era of victory to the era of defeat.
ἀντιστῆναιto stand / withstandAor Act Inf · ἀνθίστημιcomplementary infinitive (with ἠδυνήθησαν)→ constative aorist infinitive (the impossible resistance)ἀνθίστημι: 'stand against / withstand / resist'; renders עָמַד / קוּם (לִפְנֵי); the military sense 'hold one's ground against'; Israel can no longer make a stand before the enemies — the inversion of the conquest-promise that no one could stand before them (Josh 1:5; 10:8).
κατὰbefore / againstpreposition + accusative (idiom: 'before the face of')κατά + accusative: in the idiom κατὰ πρόσωπον ('before / in the face of'), renders לִפְנֵי; locates the failed resistance 'face to face' with the enemy.
πρόσωπονface / presenceAccusativeaccusative object of κατά (idiom: 'before the face of')πρόσωπον: 'face / presence'; the idiom κατὰ πρόσωπον ('in the face of / before') renders לִפְנֵי; the same πρόσωπον-motif as the lawsuit's ἐκ προσώπου ὑμῶν (v. 3) — there YHWH would not clear the nations 'from before' Israel, here Israel cannot stand 'before' those nations.
τῶνof theGenitivearticle (with ἐχθρῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρῶνenemiesGenitivegenitive of relationship (with πρόσωπον: 'face of their enemies')ἐχθρός: 'enemy'; the repeated ἐχθρῶν αὐτῶν frames the verse's end with the same threat as its middle — Israel is wholly at the mercy of its foes.
αὐτῶνtheirGenitivegenitive of possession (with ἐχθρῶν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
15

ἐν πᾶσιν οἷς ἐξεπορεύοντο καὶ χεὶρ κυρίου ἦν ἐπ᾿ αὐτοὺς εἰς κακά καθὼς ἐλάλησεν κύριος καὶ καθὼς ὤμοσεν κύριος αὐτοῖς καὶ ἐξέθλιψεν αὐτοὺς σφόδρα

In everything they went out to do, the hand of the LORD was against them for harm, as the LORD had spoken and as the LORD had sworn to them; and he afflicted them exceedingly.

Theological summary of the oppression (covenant curse fulfilled)ἐν πᾶσιν οἷς ἐξεπορεύοντο
v. 15 supplies the theological interpretation of the oppression: 'the hand of the LORD was against them for harm' (χεὶρ κυρίου… εἰς κακά). The same divine hand that once fought for Israel now fights against them — a deliberate inversion. The twin καθώς-clauses ('as the LORD had spoken… as the LORD had sworn') ground the affliction in the covenant curses (Lev 26; Deut 28); the verb ὤμοσεν grimly echoes the oath of blessing in v. 1. The closing ἐξέθλιψεν… σφόδρα ('afflicted them exceedingly') sets up the divine pity of v. 16.
Word-by-word analysis· 24 words
ἐνinpreposition + dative (sphere: 'in everything')ἐν: preposition governing its complement and marking the relation specified by the clause.
πᾶσινall / everythingDativesubstantival adjective (object of ἐν: 'in all things')πᾶς: 'all / every'; ἐν πᾶσιν οἷς ('in everything which / wherever') is a comprehensive idiom — in every undertaking Israel attempted, YHWH's hand opposed them.
οἷςwhich / in whateverDativerelative pronoun (attracted to the case of πᾶσιν)ὅς (dat. pl. οἷς): relative pronoun; the dative shows attraction to the case of its antecedent πᾶσιν (relative attraction); 'in all the things in which they went out' — a Hebraizing idiom for 'in every venture.'
ἐξεπορεύοντοthey went outImpf Mid Indic 3 Pl · ἐκπορεύομαιverb of relative clause (habitual: their ventures)→ customary imperfect (repeated, habitual going-out)ἐκπορεύομαι: 'go out / set out'; the imperfect denotes repeated, habitual action — every time they 'went out' (especially to war or for any enterprise); the military sense of 'going out (to battle)' is prominent, so YHWH's hand frustrated their every campaign.
καὶandapodotic καί (introducing the main clause)καί: here apodotic, introducing the main clause after the ἐν πᾶσιν οἷς-clause — a Hebraism reflecting the וְ of the apodosis.
χεὶρhandNominativesubject (the hand of the LORD)χείρ: 'hand'; χεὶρ κυρίου ('the hand of the LORD') renders יַד יהוה, a metonymy for YHWH's active power; the same 'hand' that delivered Israel from Egypt and gave the conquest is now turned against them — the climactic inversion of the hand-motif (cf. vv. 14, 16, 18).
κυρίουof the LORDGenitivegenitive of possession (with χείρ)κύριος: rendering of the Tetragrammaton יהוה; the hand that is now against Israel is YHWH's own — the affliction is divine, not merely the random fortune of war.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (copula: the hand was against them)→ descriptive imperfect (the abiding state of opposition)εἰμί (impf. ἦν): 'be'; the imperfect describes the continuous state — YHWH's hand 'was (continually) against them'; the durative aspect underscores the relentlessness of the affliction.
ἐπ᾿against / uponpreposition + accusative (hostile: 'against them')ἐπί + accusative: here hostile, 'against / upon'; the hand 'upon them for harm' renders בָּם לְרָעָה; the same preposition that elsewhere marks favor now marks hostility.
αὐτοὺςthemAccusativeaccusative object of ἐπίαὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
εἰςforpreposition + accusative (purpose/result: 'for harm')εἰς: 'for / unto'; εἰς κακά ('for harm/evils') expresses purpose or result — the divine hand operated for Israel's hurt; renders לְרָעָה.
κακάharm / evilsAccusativeaccusative object of εἰς (the purpose of the hand)κακός (neut. pl. κακά): 'evil / harm / disaster'; here calamity inflicted as judgment, not moral evil; renders רָעָה ('harm, disaster'); the divine hand was 'for harm' — the covenant curse realized.
καθὼςas / just ascomparative conjunction (introducing fulfillment-clause)καθώς: 'as / just as / according as'; renders כַּאֲשֶׁר; introduces the fulfillment-formula: the affliction happened exactly 'as the LORD had spoken,' grounding it in the prior covenant warning.
ἐλάλησενhad spokenAor Act Indic 3 Sg · λαλέωverb of comparative clause (prior divine speech)→ constative aorist (the prior covenant warning)λαλέω: 'speak'; the affliction fulfills what YHWH had 'spoken' — the covenant curses of Lev 26 and Deut 28; cf. the Angel's speaking (ἐλάλησεν) in v. 4 — the spoken word of judgment now takes effect.
κύριοςthe LORDNominativesubject of ἐλάλησενκύριος: rendering of the Tetragrammaton יהוה.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
καθὼςas / just ascomparative conjunction (second fulfillment-clause)καθώς: the doubled καθώς ('as… and as…') reinforces the certainty — the affliction matched both YHWH's word and his oath.
ὤμοσενhad swornAor Act Indic 3 Sg · ὀμνύωverb of comparative clause (prior divine oath)→ constative aorist (the prior sworn warning)ὀμνύω: 'swear'; the same verb as v. 1, where YHWH swore the land to the fathers — here, grimly inverted, he has 'sworn' the judgment (the curse-oath of the covenant); the oath that granted the land also guaranteed the curse for breaking covenant (Deut 28:15ff.).
κύριοςthe LORDNominativesubject of ὤμοσενκύριος: rendering of the Tetragrammaton יהוה.
αὐτοῖςto themDativedative indirect object (recipients of the sworn warning)αὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunction (introducing the summary result)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐξέθλιψενhe afflicted / distressedAor Act Indic 3 Sg · ἐκθλίβωmain verb (the climactic affliction)→ constative aorist (the act of severe affliction)ἐκθλίβω: 'press hard / squeeze / afflict severely'; the intensive ἐκ- compound of θλίβω, rendering הֵצֵר ('press, distress'); cognate with the participle ἐκθλιβόντων ('those afflicting them') in v. 18; the verb conveys crushing pressure — the συνοχή ('constriction') of v. 3 now fully realized.
αὐτοὺςthemAccusativedirect object of ἐξέθλιψεναὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
σφόδραexceedingly / greatlyadverb of degree (intensifying ἐξέθλιψεν)σφόδρα: 'very much / exceedingly'; standard LXX rendering of מְאֹד; the affliction was extreme — the superlative distress that will move YHWH to pity in v. 18 and prompt the raising of judges in v. 16.
16

καὶ ἤγειρεν κύριος κριτάς καὶ ἔσωσεν αὐτοὺς κύριος ἐκ χειρὸς τῶν προνομευόντων αὐτούς

And the LORD raised up judges, and the LORD saved them from the hand of those who plundered them.

Divine deliverance — the judges raised up (the salvation segment)καὶ ἤγειρεν κύριος κριτάς
v. 16 is the salvation-segment of the cycle and the verse that names the book: ἤγειρεν κύριος κριτάς ('the LORD raised up judges,' rendering הֵקִים יהוה שֹׁפְטִים). The κριτής ('judge') in Judges is not primarily a legal magistrate but a charismatic military deliverer raised by YHWH. The doubly-named κύριος as subject of both ἤγειρεν and ἔσωσεν stresses that salvation is wholly God's initiative — sheer grace toward an undeserving people; the formula recurs at v. 18.
Word-by-word analysis· 13 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἤγειρενraised upAor Act Indic 3 Sg · ἐγείρωmain verb (the LORD raises deliverers)→ constative aorist (the act of raising up judges)ἐγείρω: 'raise / raise up / arouse'; renders הֵקִים; the formula ἤγειρεν κύριος κριτάς is the salvation-keynote of the book, recurring at v. 18 and throughout (cf. 3:9, 15, ἤγειρεν… σωτῆρα); YHWH's raising of a deliverer answers Israel's helplessness (v. 14) purely on his own initiative and pity (v. 18).
κύριοςthe LORDNominativesubject of ἤγειρενκύριος: rendering of the Tetragrammaton יהוה; the same LORD whose hand was against them (v. 15) now raises their deliverers — wrath gives way to mercy.
κριτάςjudgesAccusativedirect object of ἤγειρενκριτής: 'judge / arbiter / ruler'; renders שֹׁפֵט; in Judges the κριτής is a charismatic, Spirit-empowered military deliverer (Othniel, Ehud, Deborah, Gideon, Jephthah, Samson, etc.) rather than a mere judicial officer; the noun gives the book its Greek title ΚΡΙΤΑΙ; it recurs in the genitive/dative across vv. 17–19.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔσωσενsaved / deliveredAor Act Indic 3 Sg · σῴζωmain verb (the act of deliverance)→ constative aorist (the act of saving)σῴζω: 'save / rescue / deliver'; renders הוֹשִׁיעַ ('save'); the standard deliverance-verb of the cycle (cf. v. 18; 3:9); though the judge is the instrument, the subject here is κύριος — YHWH himself is the savior who works through the raised-up deliverer.
αὐτοὺςthemAccusativedirect object of ἔσωσεν (Israel)αὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
κύριοςthe LORDNominativesubject of ἔσωσεν (emphatic restatement)κύριος: rendering of the Tetragrammaton יהוה; the repetition of κύριος as subject of both verbs is emphatic — it is the LORD, and the LORD alone, who raises and saves; the judges are his instruments, not autonomous heroes.
ἐκfrom / out ofpreposition + genitive (separation: rescue from)ἐκ: 'out of / from'; ἐκ χειρός ('from the hand of') renders מִיַּד, the deliverance-counterpart of the subjugation-idiom εἰς/ἐν χεῖρας (v. 14); the saving 'out of the hand' reverses the handing-'into the hand.'
χειρὸςhandGenitivegenitive object of ἐκ (idiom of power)χείρ (gen. χειρός): 'hand'; the 'hand of the plunderers' from which YHWH rescues; the hand-motif now turns from oppression (v. 14) to liberation.
τῶνof thoseGenitivearticle (substantizing the participle προνομευόντων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
προνομευόντωνwho plundered / plunderersPres Act Ptc Gen Pl Masc · προνομεύωsubstantival participle (genitive: the plunderers)προνομεύω: 'plunder / pillage'; the same substantival participle as v. 14 (οἱ προνομεύοντες), tying the deliverance directly to the oppression — the LORD saves from the very plunderers into whose hand he had given them; the verbal echo binds wrath and mercy.
αὐτούςthemAccusativedirect object of προνομευόντωναὐτούς: lexical item interpreted according to its local syntactic role in this passage.
17

καί γε τῶν κριτῶν οὐχ ὑπήκουσαν ὅτι ἐξεπόρνευσαν ὀπίσω θεῶν ἑτέρων καὶ προσεκύνησαν αὐτοῖς καὶ ἐξέκλιναν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐπορεύθησαν οἱ πατέρες αὐτῶν τοῦ εἰσακούειν τῶν λόγων κυρίου οὐκ ἐποίησαν οὕτως

Yet they did not even listen to their judges, for they whored after other gods and bowed down to them; they turned aside quickly from the way in which their fathers had walked, obeying the commandments of the LORD; they did not do so.

Relapse intensified: refusal to heed even the judgesκαί γε τῶν κριτῶν οὐχ ὑπήκουσαν
v. 17 deepens the cycle's tragedy: even the raised-up judges (v. 16) are not obeyed (τῶν κριτῶν οὐχ ὑπήκουσαν). The verb ἐξεπόρνευσαν ('whored after,' rendering זָנָה) introduces the prophetic marriage-metaphor of idolatry as adultery against YHWH. They turned aside 'quickly' (ταχύ) from the way of the obedient fathers — note the contrast with the faithful fathers of v. 7 versus the apostate fathers of v. 19. The closing οὐκ ἐποίησαν οὕτως ('they did not do so') is a blunt verdict on the new generation.
Word-by-word analysis· 33 words
καίandconjunction (part of emphatic καί γε)καί: connective element linking clauses, phrases, or discourse developments in the passage.
γεyet / even / indeedemphatic enclitic particle (with καί)γε: emphasizing enclitic; καί γε ('and yet / but even') here marks the shocking turn — even their God-given deliverers they would not heed; renders וְגַם; the same emphatic marker as vv. 10, 21.
τῶνtheGenitivearticle (with κριτῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κριτῶνjudgesGenitivegenitive object of ὑπήκουσαν (the ones not obeyed)κριτής (gen. pl. κριτῶν): 'judge'; the verb ὑπακούω governs the genitive; the very deliverers YHWH raised (v. 16) are disregarded — the apostasy is so deep that even rescue does not produce obedience.
οὐχnotnegative particle (with ὑπήκουσαν)οὐχ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπήκουσανthey listened / obeyedAor Act Indic 3 Pl · ὑπακούωmain verb (the refusal to obey the judges)→ constative aorist negated (settled disobedience)ὑπακούω: 'listen to / obey / heed'; the compound (ὑπό + ἀκούω) means to 'submit-listen,' i.e., obey; takes the genitive of the person obeyed; the negation parallels οὐκ εἰσηκούσατε τῆς φωνῆς μου (v. 2) — Israel would heed neither YHWH's voice nor his judges.
ὅτιfor / becausecausal conjunction (introducing the reason)ὅτι: 'because / for'; here causal, giving the reason they would not obey — they were committed to idolatry; renders כִּי.
ἐξεπόρνευσανthey whored / played the harlotAor Act Indic 3 Pl · ἐκπορνεύωverb of causal clause (the metaphor of spiritual adultery)→ constative aorist (the act of spiritual whoredom)ἐκπορνεύω: 'commit fornication / play the harlot'; the intensive ἐκ- compound, rendering זָנָה ('be/act as a prostitute'); introduces the prophetic marriage-metaphor in which Israel's covenant with YHWH is a marriage and idolatry is adultery (cf. Hos 1–3; Ezek 16); idolatry is thus not mere error but covenant betrayal of a spouse.
ὀπίσωafterpreposition + genitive (idiom: 'after other gods')ὀπίσω: 'after / behind'; renders אַחֲרֵי; the same 'go after' idiom of allegiance as v. 12, now combined with the harlotry-metaphor — 'whored after other gods.'
θεῶνgodsGenitivegenitive object of ὀπίσωθεός: false 'gods'; θεοὶ ἕτεροι ('other gods') as in v. 12 — the objects of the spiritual adultery.
ἑτέρωνotherGenitiveattributive adjective (with θεῶν)ἕτερος: 'other / different'; θεῶν ἑτέρων — the recurring formula for forbidden deities.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσεκύνησανthey bowed downAor Act Indic 3 Pl · προσκυνέωmain verb (the act of worship to idols)→ constative aorist (the forbidden obeisance)προσκυνέω: 'bow down / worship'; takes the dative αὐτοῖς; the same verb and construction as v. 12, again the precise transgression of the prohibition in v. 2 — the lawsuit's terms remain the indictment's vocabulary.
αὐτοῖςto themDativedative object of προσεκύνησαναὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐξέκλινανthey turned asideAor Act Indic 3 Pl · ἐκκλίνωmain verb (departure from the fathers' way)→ constative aorist (the act of deviation)ἐκκλίνω: 'turn aside / deviate / swerve'; renders סוּר ('turn aside'); the 'way' metaphor of conduct — they swerved from the path their faithful fathers walked; cf. v. 22 (the way of the LORD).
ταχὺquickly / soonadverb (manner/time: 'quickly')ταχύ: 'quickly / soon'; renders מַהֵר; stresses the rapidity of the apostasy — barely a generation after the conquest, they swerved 'quickly,' echoing the Deuteronomic warning about turning aside 'quickly' (Deut 9:12, 16).
ἐκfrompreposition + genitive (separation)ἐκ: preposition governing its complement and marking the relation specified by the clause.
τῆςtheGenitivearticle (with ὁδοῦ)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοῦway / roadGenitivegenitive object of ἐκ (the way departed from)ὁδός: 'way / road / path'; renders דֶּרֶךְ; the metaphorical 'way' of obedient covenant life walked by the fathers; the same ὁδός-motif recurs in vv. 19 (their hard ways) and 22 (the way of the LORD).
ἧςin which / by whichGenitiverelative pronoun (genitive by attraction; antecedent ὁδοῦ)ὅς (gen. ἧς): relative pronoun; the genitive ἧς shows attraction to its antecedent ὁδοῦ (normally one would expect the dative/accusative 'in which they walked'); a common Greek relative attraction reflecting the Hebrew אֲשֶׁר.
ἐπορεύθησανthey walked / wentAor Pass Indic 3 Pl · πορεύομαιverb of relative clause (the fathers' conduct)→ constative aorist (the fathers' settled walk)πορεύομαι: 'go / walk'; here in the metaphorical sense of 'walk in a way' = conduct one's life; the faithful fathers 'walked' the way of obedience — the same verb used negatively of going 'after other gods' (vv. 12, 19), pointing the contrast.
οἱtheNominativearticle (with πατέρες)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of ἐπορεύθησανπατήρ: 'father'; here the obedient fathers who walked in YHWH's way (the Joshua-generation, v. 7) — in contrast to v. 19, where the apostate generation is even worse than 'their fathers'; the term shifts reference with the generations.
αὐτῶνtheirGenitivegenitive of possession (with πατέρες)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
τοῦthe (to)Genitivearticle (with the articular infinitive εἰσακούειν)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσακούεινto obey / heedingPres Act Inf · εἰσακούωarticular infinitive (epexegetic/of manner: defining the fathers' way)→ imperfective infinitive (ongoing obedience characterizing the way)εἰσακούω: 'hear / heed / obey'; the articular infinitive τοῦ εἰσακούειν defines what the fathers' faithful 'way' consisted in — ongoing obedience to YHWH's commands; the same verb as v. 2 (εἰσηκούσατε) and v. 20 (εἰσήκουσαν), the chapter's keyword for covenant obedience.
τῶνtheGenitivearticle (with λόγων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwords / commandmentsGenitivegenitive object of εἰσακούειν (the commands heeded)λόγος (gen. pl. λόγων): 'word / commandment'; renders דְּבָרִים / מִצְוֺת; 'the words of the LORD' are his covenant commands; the same λόγος-motif as v. 4 (τοὺς λόγους τούτους of the Angel's oracle) — the divine word, whether heeded or refused, structures the chapter.
κυρίουof the LORDGenitivegenitive of source (with λόγων: 'words of the LORD')κύριος: rendering of the Tetragrammaton יהוה; the commands the fathers obeyed and the sons refused are YHWH's own.
οὐκnotnegative particle (with ἐποίησαν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωmain verb (the closing verdict)→ constative aorist negated (the blunt verdict)ποιέω: 'do / make'; the closing οὐκ ἐποίησαν οὕτως ('they did not do so / likewise') is a curt verdict — they did not act as their faithful fathers had; the verb ironically contrasts with what they did do, namely 'the evil' (ἐποίησαν τὸ πονηρόν, v. 11).
οὕτωςso / likewiseadverb of manner (referring back to the fathers' obedience)οὕτως: 'thus / so / in this manner'; renders כֵּן; refers back to the obedient way of the fathers — 'they did not do likewise,' i.e., did not follow the pattern of faithful obedience.
18

καὶ ὅτι ἤγειρεν κύριος κριτὰς αὐτοῖς καὶ ἦν κύριος μετὰ τοῦ κριτοῦ καὶ ἔσωσεν αὐτοὺς ἐκ χειρὸς ἐχθρῶν αὐτῶν πάσας τὰς ἡμέρας τοῦ κριτοῦ ὅτι παρεκλήθη κύριος ἀπὸ τοῦ στεναγμοῦ αὐτῶν ἀπὸ προσώπου τῶν πολιορκούντων αὐτοὺς καὶ ἐκθλιβόντων αὐτούς

And whenever the LORD raised up judges for them, the LORD was with the judge, and he saved them from the hand of their enemies all the days of the judge; for the LORD was moved to pity by their groaning because of those who besieged them and afflicted them.

The pattern of deliverance and the divine motive (compassion)καὶ ὅτι ἤγειρεν κύριος κριτάς
v. 18 articulates the recurring pattern (note the iterative ὅτι, 'whenever') and, crucially, its motive: 'the LORD was with the judge' (ἦν κύριος μετὰ τοῦ κριτοῦ) — the source of the deliverer's power is YHWH's presence — and the deliverance lasted only 'all the days of the judge.' The theological heart is the final clause: παρεκλήθη κύριος ἀπὸ τοῦ στεναγμοῦ αὐτῶν ('the LORD was moved to pity by their groaning'). YHWH acts not from Israel's merit but from his own compassion, echoing the Exodus motif of God hearing the groaning of his people (Exod 2:24).
Word-by-word analysis· 39 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὅτιwhenever / whentemporal-iterative conjunction (introducing the recurring pattern)ὅτι: usually 'that / because,' but here in an iterative-temporal sense ('whenever / as often as'), reflecting the Hebrew כִּי which can carry temporal-frequentative force; it frames the verse as describing the repeated pattern of the cycle, not a single event.
ἤγειρενraised upAor Act Indic 3 Sg · ἐγείρωverb of the temporal clause (the recurring raising of judges)→ iterative aorist (the repeated raising-up)ἐγείρω: 'raise up'; repeats the formula of v. 16 (ἤγειρεν κύριος κριτάς), here with the iterative ὅτι framing it as the recurring divine response throughout the period of the judges.
κύριοςthe LORDNominativesubject of ἤγειρενκύριος: rendering of the Tetragrammaton יהוה.
κριτὰςjudgesAccusativedirect object of ἤγειρενκριτής: 'judge / deliverer'; the charismatic military rescuers; the plural marks the succession of judges across the book's recurring cycles.
αὐτοῖςfor themDativedative of advantage (for Israel's benefit)the dative αὐτοῖς ('for them') marks the beneficiaries — the judges were raised 'for' Israel's deliverance, a dative of advantage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (copula: the LORD was with the judge)→ descriptive imperfect (abiding divine presence)εἰμί (impf. ἦν): 'be'; ἦν κύριος μετὰ τοῦ κριτοῦ ('the LORD was with the judge') is the source-formula of the deliverer's power — divine accompaniment (cf. the same idiom of Joshua, Josh 1:5; of Gideon, Judg 6:12); the imperfect marks the continuous presence throughout the judge's tenure.
κύριοςthe LORDNominativesubject of ἦνκύριος: rendering of the Tetragrammaton יהוה; YHWH's presence 'with' the judge is what makes the deliverance effective — the salvation is God's, mediated through the human leader.
μετὰwithpreposition + genitive (accompaniment)μετά + genitive: 'with'; the accompaniment-idiom 'the LORD was with' (μετά + gen.) renders הָיָה עִם, a key OT formula of divine empowering presence.
τοῦtheGenitivearticle (with κριτοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
κριτοῦjudgeGenitivegenitive object of μετά (the one accompanied)κριτής (gen. κριτοῦ): 'judge'; the singular generalizes ('the judge' of any given cycle); the LORD's presence with the individual deliverer is the engine of each rescue.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἔσωσενsavedAor Act Indic 3 Sg · σῴζωmain verb (the deliverance)→ iterative aorist (the recurring rescue)σῴζω: 'save / deliver'; the same deliverance-verb as v. 16; the subject is YHWH (through the judge); the salvation lasted only as long as the judge lived ('all the days of the judge').
αὐτοὺςthemAccusativedirect object of ἔσωσεναὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
ἐκfrompreposition + genitive (separation: rescue from)ἐκ: 'from'; ἐκ χειρός ('from the hand of'), the deliverance-idiom of v. 16, reversing the subjugation of v. 14.
χειρὸςhandGenitivegenitive object of ἐκ (idiom of power)χείρ (gen. χειρός): 'hand'; the enemy 'hand' from which YHWH rescues; the recurring hand-motif of the cycle (vv. 14, 15, 16, 18).
ἐχθρῶνenemiesGenitivegenitive of possession (with χειρός: 'hand of their enemies')ἐχθρός: 'enemy'; the same foes as v. 14; the deliverance is precisely from those into whose hand Israel had been sold.
αὐτῶνtheirGenitivegenitive of possession (with ἐχθρῶν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
πάσαςallAccusativeattributive adjective (with ἡμέρας)πᾶς: 'all'; πάσας τὰς ἡμέρας ('all the days') — the accusative of extent of time, the same idiom as v. 7; here it measures the limited duration of each deliverance by the judge's lifespan.
τὰςtheAccusativearticle (with ἡμέρας)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of extent of timeἡμέρα: 'day'; the accusative of temporal extent; the rescue endured 'all the days of the judge' — a tragic limitation: deliverance was tied to a mortal life, so each judge's death (v. 19) reopened the cycle.
τοῦof theGenitivearticle (with κριτοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
κριτοῦjudgeGenitivegenitive of possession (with ἡμέρας: 'days of the judge')κριτής (gen. κριτοῦ): 'judge'; the judge's lifetime bounds the period of peace, exactly as Joshua's lifetime had bounded the era of fidelity (v. 7) — the structural parallel is deliberate.
ὅτιfor / becausecausal conjunction (introducing the divine motive)ὅτι: 'because / for'; here causal, introducing the theological motive of the deliverance — not Israel's merit but YHWH's pity; renders כִּי.
παρεκλήθηwas moved to pity / relentedAor Pass Indic 3 Sg · παρακαλέωverb of causal clause (the divine compassion)→ ingressive aorist (YHWH was moved to compassion)παρακαλέω (aor. pass. παρεκλήθη): 'comfort / be moved with compassion / relent'; here 'was moved to pity / relented'; renders נִחַם (Niphal, 'be moved to compassion / relent'); the passive depicts YHWH himself stirred by Israel's suffering — the deliverance springs from divine compassion, not human deserving; cf. the same root in YHWH's 'relenting' over judgment elsewhere.
κύριοςthe LORDNominativesubject of παρεκλήθηκύριος: rendering of the Tetragrammaton יהוה; it is YHWH himself who is moved — the personal pathos of God toward his suffering people grounds the whole pattern of rescue.
ἀπὸby / because ofpreposition + genitive (cause: 'by reason of their groaning')ἀπό: here causal, 'by reason of / because of'; the LORD was moved 'by' their groaning — a Hebraizing causal use of מִן.
τοῦtheGenitivearticle (with στεναγμοῦ)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
στεναγμοῦgroaningGenitivegenitive object of ἀπό (the cause of the pity)στεναγμός: 'groaning / sighing'; renders נְאָקָה ('groaning'); the same word describes Israel's groaning under Egyptian bondage that moved YHWH to act (Exod 2:24; 6:5) — the deliberate echo casts each oppression as a new Egypt and each rescue as a new Exodus born of divine compassion.
αὐτῶνtheirGenitivegenitive of possession (with στεναγμοῦ)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
ἀπὸbecause of / from beforepreposition + genitive (cause: 'because of those…')ἀπό: in the idiom ἀπὸ προσώπου ('from before / because of'), renders מִפְּנֵי; here causal — the groaning arose 'because of' the oppressors.
προσώπουpresence / faceGenitivegenitive object of ἀπό (idiom: 'from before / because of')πρόσωπον: 'face / presence'; ἀπὸ προσώπου ('from before / because of') is the same Hebraism (מִפְּנֵי) as the πρόσωπον-motif in vv. 3, 14 — here naming the oppressors whose presence caused the groaning.
τῶνof thoseGenitivearticle (substantizing the participle πολιορκούντων)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πολιορκούντωνwho besieged / oppressedPres Act Ptc Gen Pl Masc · πολιορκέωsubstantival participle (genitive: the besiegers)πολιορκέω: 'besiege / beleaguer / press hard'; literally 'hem in a city,' here of the oppressing nations who pressed and harassed Israel; the substantival participle 'those besieging them' names the agents of the affliction — the συνοχή ('constriction') of v. 3 personified.
αὐτοὺςthemAccusativedirect object of πολιορκούντωναὐτοὺς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunction (joining the two participles)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐκθλιβόντωνwho afflicted / distressedPres Act Ptc Gen Pl Masc · ἐκθλίβωsubstantival participle (genitive: the afflicters; coordinate with πολιορκούντων)ἐκθλίβω: 'press hard / crush / afflict'; the participle 'those afflicting them' is cognate with the finite ἐξέθλιψεν of v. 15 ('he afflicted them exceedingly') — the same crushing pressure, now personified in the oppressors, that moves YHWH to compassion.
αὐτούςthemAccusativedirect object of ἐκθλιβόντωναὐτούς: lexical item interpreted according to its local syntactic role in this passage.
19

καὶ ἐγένετο ὡς ἀπέθνῃσκεν ὁ κριτής καὶ ἀπέστρεψαν καὶ πάλιν διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν πορεύεσθαι ὀπίσω θεῶν ἑτέρων λατρεύειν αὐτοῖς καὶ προσκυνεῖν αὐτοῖς οὐκ ἀπέρριψαν τὰ ἐπιτηδεύματα αὐτῶν καὶ τὰς ὁδοὺς αὐτῶν τὰς σκληράς

But it came to pass, when the judge died, that they turned back and acted more corruptly than their fathers, going after other gods to serve them and to bow down to them; they did not drop their practices nor their stubborn ways.

Relapse on the judge's death — the cycle closes and worsensκαὶ ἐγένετο ὡς ἀπέθνῃσκεν ὁ κριτής
v. 19 closes the cyclical template with the relapse that is worse than before. The death of each judge (ὡς ἀπέθνῃσκεν ὁ κριτής) triggers a return (ἀπέστρεψαν) to deeper corruption: διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν ('they acted more corruptly than their fathers' — here the recent apostate forebears, not the faithful patriarchs). The downward spiral, not a closed circle, is the point: each generation outdoes the last in apostasy. The closing description of their 'stubborn ways' (ὁδοὺς… σκληράς) and refusal to 'drop' their practices seals the indictment and sets up the verdict of vv. 20–23.
Word-by-word analysis· 35 words
καὶand / butnarrative conjunction (part of καὶ ἐγένετο formula)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (impersonal temporal formula)→ iterative aorist (the recurring pattern: 'whenever')γίνομαι: 'happen / come to pass'; the formula καὶ ἐγένετο ὡς ('and it came to pass when'), as in v. 4, renders וַיְהִי כְּ; here with iterative force — 'whenever the judge died' — describing the repeated trigger of relapse.
ὡςwhentemporal conjunction (introducing the ὡς-clause)ὡς: 'when / as'; temporal, marking the moment of the judge's death as the recurring point of relapse.
ἀπέθνῃσκενwas dying / diedImpf Act Indic 3 Sg · ἀποθνῄσκωverb of temporal clause (iterative imperfect)→ iterative imperfect (each time a judge died)ἀποθνῄσκω: 'die'; the imperfect ἀπέθνῃσκεν is iterative — 'whenever the judge would die'; renders מֵת; the death of the deliverer (cf. Joshua's death, ἐτελεύτησεν, v. 8) is the recurring hinge that reopens the cycle of apostasy.
ὁtheNominativearticle (with κριτής)ὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κριτήςjudgeNominativesubject of ἀπέθνῃσκενκριτής: 'judge / deliverer'; the death of each judge ends the period of his deliverance (v. 18) and triggers the next relapse — the mortality of the deliverers is the structural flaw the book exposes, pointing toward the need for a more permanent salvation.
καὶthat / andapodotic καί (introducing the main clause after the temporal clause)καί: the apodotic καί of the καὶ ἐγένετο ὡς… καί construction (as in v. 4), introducing the main clause (the relapse) after the temporal ὡς-clause.
ἀπέστρεψανthey turned backAor Act Indic 3 Pl · ἀποστρέφωmain verb (the relapse)→ ingressive aorist (they turn back to apostasy)ἀποστρέφω: 'turn back / turn away'; renders שׁוּב; here the tragic 'turning' is not repentance but reversion to apostasy — they 'turned back' to the very evil from which they had been delivered; the verb that should mark return-to-God ironically marks return-to-idols.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
πάλινagainadverb (repetition: 'again')πάλιν: 'again / once more'; underscores the cyclical repetition — the relapse recurs after every deliverance, the hallmark of the book's downward spiral.
διέφθειρανthey acted corruptly / ruined themselvesAor Act Indic 3 Pl · διαφθείρωmain verb (the deepened corruption)→ constative aorist (the act of corruption)διαφθείρω: 'corrupt / destroy / ruin'; renders הִשְׁחִית ('act corruptly / ruin'); the verb of moral corruption (cf. Deut 4:16; 9:12, of making idols); 'they acted more corruptly than their fathers' — the comparative shows the apostasy intensifying generation by generation, not merely repeating.
ὑπὲρmore than / beyondpreposition + accusative (comparative: 'beyond / more than')ὑπέρ + accusative: 'beyond / more than'; the comparative idiom ὑπὲρ τοὺς πατέρας ('more than their fathers') renders the Hebrew comparative מִן; marks the worsening — each generation surpasses the prior in corruption.
τοὺςtheAccusativearticle (with πατέρας)τοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραςfathersAccusativeaccusative object of ὑπέρ (the standard of comparison)πατήρ: 'father'; here the 'fathers' are the immediately preceding apostate generation (contrast v. 17, where the fathers were the faithful Joshua-generation) — the reference of πατέρες shifts: now even the prior idolaters are outdone, a measure of accelerating decline.
αὐτῶνtheirGenitivegenitive of possession (with πατέρας)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
πορεύεσθαιto go / by goingPres Mid Inf · πορεύομαιepexegetic infinitive (explaining the corruption)→ imperfective infinitive (the ongoing idolatrous walk)πορεύομαι: 'go / walk'; the infinitive πορεύεσθαι ὀπίσω θεῶν ἑτέρων ('going after other gods') explains in what their deepened corruption consisted — the same idolatry-idiom as v. 12; the infinitive may be epexegetic ('in that they went') or of manner.
ὀπίσωafterpreposition + genitive (idiom: 'after other gods')ὀπίσω: 'after'; the idolatry-allegiance idiom (אַחֲרֵי), as in vv. 12, 17.
θεῶνgodsGenitivegenitive object of ὀπίσωθεός: false 'gods'; θεοὶ ἕτεροι, the recurring phrase for forbidden deities.
ἑτέρωνotherGenitiveattributive adjective (with θεῶν)ἕτερος: 'other'; the formula θεῶν ἑτέρων, fourth occurrence of the ἕτερος-motif in the chapter (vv. 10, 12, 17, 19) — the 'other' generation chasing 'other' gods.
λατρεύεινto serve / worshipPres Act Inf · λατρεύωinfinitive of purpose (with πορεύεσθαι)→ telic imperfective infinitive (purpose of the going)λατρεύω: 'serve / worship (cultically)'; takes the dative αὐτοῖς; the infinitive of purpose — they went after the gods 'to serve them'; the same cultic-service verb as vv. 11, 13, now pairing service and obeisance as the twin acts of idolatry.
αὐτοῖςthemDativedative object of λατρεύειναὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
προσκυνεῖνto bow down / worshipPres Act Inf · προσκυνέωinfinitive of purpose (coordinate with λατρεύειν)→ telic imperfective infinitive (purpose of the going)προσκυνέω: 'bow down / worship'; takes the dative αὐτοῖς; paired with λατρεύειν it completes the standard idolatry-couplet (serve + bow down), the precise acts forbidden in v. 2 and committed in vv. 12, 17.
αὐτοῖςthemDativedative object of προσκυνεῖναὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
οὐκnotnegative particle (with ἀπέρριψαν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπέρριψανthey cast away / droppedAor Act Indic 3 Pl · ἀπορρίπτωmain verb (their refusal to abandon idolatry)→ constative aorist negated (refusal to renounce)ἀπορρίπτω: 'throw away / cast off / abandon'; 'they did not cast away their practices' means they refused to renounce their idolatrous habits — the obstinacy that completes the indictment; renders עָזַב / נָטַשׁ in the sense of forsaking a course of action.
τὰtheAccusativearticle (with ἐπιτηδεύματα)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιτηδεύματαpractices / deedsAccusativedirect object of ἀπέρριψανἐπιτήδευμα: 'practice / pursuit / habitual deed'; renders מַעֲלָל ('deed, practice'); a frequent LXX term (esp. in the prophets) for ingrained, characteristically evil conduct; their idolatrous 'practices' had become settled habits they would not relinquish.
αὐτῶνtheirGenitivegenitive of possession (with ἐπιτηδεύματα)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
καὶand / norcoordinate conjunction (continuing the negated object)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
τὰςtheAccusativearticle (with ὁδούς)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδοὺςwaysAccusativedirect object of ἀπέρριψαν (second object)ὁδός: 'way / road / manner of life'; the metaphorical 'ways' of conduct; the same ὁδός-motif as v. 17 (the way of the fathers) and v. 22 (the way of the LORD) — but here their own 'hard/stubborn ways,' the antithesis of YHWH's way.
αὐτῶνtheirGenitivegenitive of possession (with ὁδούς)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
τὰςtheAccusativearticle (attributive, with σκληράς)τὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκληράςstubborn / hardAccusativeattributive adjective (with ὁδούς, in second attributive position)σκληρός: 'hard / harsh / stubborn'; renders קָשֶׁה; 'their hard/stubborn ways' echoes the Deuteronomic charge of stiff-necked obstinacy (σκληροτράχηλος, σκληρύνω); the article-repeated attributive τὰς σκληράς gives full weight to the indictment of obstinacy — they would not soften or relent, in pointed contrast to YHWH who 'relented' (παρεκλήθη, v. 18).
20

καὶ ὠργίσθη θυμῷ κύριος ἐν τῷ Ισραηλ καὶ εἶπεν ἀνθ᾿ ὧν ὅσα ἐγκατέλιπον τὸ ἔθνος τοῦτο τὴν διαθήκην μου ἣν ἐνετειλάμην τοῖς πατράσιν αὐτῶν καὶ οὐκ εἰσήκουσαν τῆς φωνῆς μου

And the LORD's anger burned against Israel, and he said, 'Because this nation has transgressed my covenant which I commanded their fathers, and they have not heeded my voice,'

Renewed divine anger and the formal verdict (vv. 20–23)καὶ ὠργίσθη θυμῷ κύριος
v. 20 opens the chapter's final unit (vv. 20–23): YHWH's judicial verdict. The wrath-formula ὠργίσθη θυμῷ κύριος repeats v. 14 verbatim, but now issues not in oppression but in a permanent sentence. The grounds (ἀνθ᾿ ὧν, 'because') exactly recall the lawsuit of vv. 1–2: they 'forsook/transgressed the covenant' (ἐγκατέλιπον τὴν διαθήκην) and 'did not heed my voice' (οὐκ εἰσήκουσαν τῆς φωνῆς μου — verbatim from v. 2). The lawsuit's indictment becomes the verdict's warrant: the covenant Israel was charged with breaking (v. 1, οὐ διασκεδάσω) it has indeed broken.
Word-by-word analysis· 30 words
καὶandnarrative conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ὠργίσθηwas angered / burned with angerAor Pass Indic 3 Sg · ὀργίζωmain verb (renewed divine wrath)→ ingressive aorist (anger flares up)ὀργίζω (aor. pass. ὠργίσθη): 'be angry'; the formula ὠργίσθη θυμῷ κύριος repeats v. 14 verbatim, framing the final verdict as a fresh outburst of the covenant-wrath provoked at v. 12 — but this time the response is a settled judicial sentence (vv. 21–23), not merely another oppression.
θυμῷwith anger / furyDativecognate/instrumental dative (intensifying ὠργίσθη)θυμός: 'wrath / fury'; the Semitizing cognate-dative intensifier, as in v. 14 (חָרָה אַף) — 'burned with fury.'
κύριοςthe LORDNominativesubject of ὠργίσθη and εἶπενκύριος: rendering of the Tetragrammaton יהוה; the subject of both the anger and the verdict-speech that follows.
ἐνagainstpreposition + dative (hostile: 'against Israel')ἐν + dative: hostile sense, 'against Israel,' as in v. 14 (חָרָה אַף בְּ).
τῷtheDativearticle (with Ισραηλ, marking dative)the article τῷ supplies dative case to indeclinable Ισραηλ.
ΙσραηλIsraelobject of ἐν (indeclinable, case marked by article τῷ)Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; the object of the divine anger, as in v. 14.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing the verdict-speech)→ constative aorist (the pronouncement of sentence)λέγω (aor. εἶπεν): introduces YHWH's first-person verdict; the divine speech here answers the divine speech of the lawsuit (vv. 1–3) — the case opened by the Angel is now closed by the Judge.
ἀνθ᾿because / in return for whichpreposition + genitive (causal idiom: 'because')ἀντί: 'in place of / in return for'; the idiom ἀνθ᾿ ὧν ('because / in return for the fact that') is a causal conjunction-phrase introducing the grounds of the verdict; renders יַעַן אֲשֶׁר ('because').
ὧνwhichGenitiverelative pronoun (in the causal idiom ἀνθ᾿ ὧν)ὅς (gen. pl. ὧν): relative pronoun; fused with ἀντί into the causal connective ἀνθ᾿ ὧν ('because'); the genitive plural is governed by ἀντί.
ὅσαas much as / inasmuch asAccusativerelative/correlative pronoun (reinforcing the causal clause)ὅσος: 'as much/many as'; here ὅσα reinforces the causal ground ('inasmuch as / because'), a somewhat pleonastic Hebraizing construction layering ἀνθ᾿ ὧν ὅσα — 'because, inasmuch as, this nation forsook…'
ἐγκατέλιπονthey forsook / transgressedAor Act Indic 3 Pl · ἐγκαταλείπωverb of causal clause (the ground of the verdict)→ constative aorist (the covenant-breaking)ἐγκαταλείπω: 'forsake / abandon'; the same verb as vv. 12, 13 (forsaking YHWH), here with τὴν διαθήκην as object — 'forsook/transgressed my covenant'; the covenant YHWH pledged never to break (v. 1, οὐ διασκεδάσω) Israel has now forsaken — the verdict's warrant exactly answers the lawsuit's premise.
τὸtheNominativearticle (with ἔθνος)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνοςnationNominativesubject of ἐγκατέλιπονἔθνος: 'nation / people'; renders גּוֹי; striking that YHWH here calls Israel τὸ ἔθνος τοῦτο ('this nation') — the term usually reserved for the pagan ἔθνη (vv. 21, 23); the distancing language ('this nation,' not 'my people') signals covenant rupture: Israel is spoken of almost as one of the gentile nations.
τοῦτοthisNominativedemonstrative adjective (with ἔθνος)οὗτος: the demonstrative τοῦτο ('this nation') carries a tone of judicial distance, even reproach — YHWH does not say 'my people' but 'this nation,' underscoring the breach.
τὴνtheAccusativearticle (with διαθήκην)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of ἐγκατέλιπονδιαθήκη: 'covenant'; the same covenant of vv. 1, 2; the inclusio is complete — the chapter opened with YHWH's pledge never to break his διαθήκη (v. 1) and closes with the verdict that Israel has forsaken that very διαθήκη; the rupture is Israel's doing, not God's.
μουmyGenitivegenitive of possession (with διαθήκην)μου: pronominal form marking person, possession, or reference within the clause.
ἣνwhichAccusativerelative pronoun (object of ἐνετειλάμην, antecedent διαθήκην)ὅς (acc. ἥν): relative pronoun; feminine accusative agreeing with διαθήκην; introduces the clause grounding the covenant in YHWH's command to the fathers.
ἐνετειλάμηνI commanded / enjoinedAor Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause (the covenant-command)→ constative aorist (the founding command)ἐντέλλομαι: 'command / enjoin / give charge'; renders צִוָּה; the covenant was 'commanded' to the fathers — i.e., laid upon them as binding stipulation (cf. the Sinai covenant, Exod 34; Deut); the verb stresses that the διαθήκη carried obligations Israel was bound to keep.
τοῖςtheDativearticle (with πατράσιν)τοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativedative indirect object (recipients of the command)πατήρ (dat. pl. πατράσιν): 'father'; the fathers to whom YHWH commanded the covenant — the same πατράσιν to whom he swore the land (v. 1); the verdict frames Israel's sin as betrayal of an ancestral, sworn obligation.
αὐτῶνtheirGenitivegenitive of possession (with πατράσιν)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
καὶandcoordinate conjunction (second ground of the verdict)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐκnotnegative particle (with εἰσήκουσαν)οὐκ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰσήκουσανthey heeded / obeyedAor Act Indic 3 Pl · εἰσακούωverb of causal clause (second ground; negated)→ constative aorist negated (settled disobedience)εἰσακούω: 'hear / heed / obey'; the clause οὐκ εἰσήκουσαν τῆς φωνῆς μου ('they did not heed my voice') repeats the lawsuit's charge of v. 2 (οὐκ εἰσηκούσατε τῆς φωνῆς μου) almost verbatim, now in the third person within the verdict — the indictment of vv. 1–2 is sealed as the basis of the sentence.
τῆςtheGenitivearticle (with φωνῆς)τῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσήκουσαν (the voice not heeded)φωνή: 'voice'; 'my voice' = YHWH's covenant command; the same φωνή Israel failed to heed at v. 2; the chapter's keyword for the obedience that was owed and refused.
μουmyGenitivegenitive of possession (with φωνῆς)μου: pronominal form marking person, possession, or reference within the clause.
21

καί γε ἐγὼ οὐ προσθήσω τοῦ ἐξᾶραι ἄνδρα ἐκ προσώπου αὐτῶν ἀπὸ τῶν ἐθνῶν ὧν κατέλιπεν Ἰησοῦς υἱὸς Ναυη ἐν τῇ γῇ καὶ ἀφῆκεν

'I also will no longer drive out before them any man of the nations which Joshua son of Nun left when he died and let remain in the land,'

The sentence proper: the nations will no longer be driven outκαί γε ἐγὼ οὐ προσθήσω
v. 21 pronounces the sentence, answering v. 3 (οὐ μὴ ἐξαρῶ αὐτούς): emphatic καί γε ἐγώ ('I, for my part, also') with the Hebraizing οὐ προσθήσω… ἐξᾶραι ('I will no longer / not again drive out,' rendering לֹא אוֹסִיף לְהוֹרִישׁ). The retributive logic is sealed: because Israel did not keep covenant, YHWH withdraws the conquest-aid and the unconquered nations Joshua left become permanent. The same verb ἐξαίρω as v. 3 ties verdict to lawsuit.
Word-by-word analysis· 24 words
καίandconjunction (part of emphatic καί γε)καί: connective element linking clauses, phrases, or discourse developments in the passage.
γεindeed / alsoemphatic enclitic particle (with καί)γε: emphasizing enclitic; καί γε ('and indeed / I too') marks the divine resolve with solemnity; renders וְגַם; the same emphatic marker as vv. 10, 17, here heightening the first-person verdict 'I also for my part…'
ἐγὼINominativesubject (emphatic first-person pronoun)ἐγώ: the emphatic pronoun, like the κἀγώ of v. 3, frames the verdict as reciprocity — as Israel acted, so 'I, for my part,' will act; YHWH's withdrawal answers Israel's defection.
οὐnotnegative particle (with προσθήσω)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσθήσωI will continue / do againFut Act Indic 1 Sg · προστίθημιmain verb (auxiliary in the Hebraizing 'no longer' idiom)→ predictive future negated (the withdrawal of aid)προστίθημι: 'add / continue / do again'; the idiom οὐ προσθήσω + infinitive ('I will not again / no longer') renders the Hebrew auxiliary לֹא אוֹסִיף + infinitive ('I will not continue to'), a Hebraism in which 'add' serves as an auxiliary for 'again / any more'; here YHWH will 'no longer drive out' the nations — the conquest-help is permanently suspended.
τοῦthe (to)Genitivearticle (with the articular infinitive ἐξᾶραι)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐξᾶραιto drive out / removeAor Act Inf · ἐξαίρωarticular infinitive (complementing προσθήσω)→ telic aorist infinitive (the dispossession no longer to be done)ἐξαίρω: 'remove / drive out'; the same verb as the lawsuit's sentence in v. 3 (οὐ μὴ ἐξαρῶ); the articular infinitive τοῦ ἐξᾶραι completes the 'I will no longer drive out' — the verdict reaffirms and makes permanent what was threatened at Bochim; recurs again in v. 23 (τοῦ μὴ ἐξᾶραι).
ἄνδραa man / anyoneAccusativedirect object of ἐξᾶραι ('drive out a man / anyone')ἀνήρ: 'man'; here 'a man / anyone' of the nations — the singular individualizes the totality ('not even one man will I drive out'); renders אִישׁ; stresses the completeness of the withdrawal — not a single Canaanite will YHWH now expel.
ἐκfrompreposition + genitive (separation)ἐκ: preposition governing its complement and marking the relation specified by the clause.
προσώπουpresence / faceGenitivegenitive object of ἐκ (idiom: 'from before')πρόσωπον: 'face / presence'; ἐκ προσώπου ('from before') — the same idiom (מִפְּנֵי) as the lawsuit's verdict in v. 3 (ἐκ προσώπου ὑμῶν); the nations will not be cleared 'from before' Israel, the exact threat now confirmed.
αὐτῶνthemGenitivegenitive of relationship (with προσώπου: 'before them')αὐτῶν: pronominal form marking person, possession, or reference within the clause.
ἀπὸof / from amongpreposition + genitive (partitive: 'from among the nations')ἀπό: partitive, 'of / from among'; specifies that the 'man' not driven out is one of the surviving nations Joshua left.
τῶνtheGenitivearticle (with ἐθνῶν)τῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive object of ἀπό (the surviving nations)ἔθνος (gen. pl. ἐθνῶν): 'nation / gentile people'; renders גּוֹיִם; the surviving Canaanite nations whom Joshua left unconquered — now to remain permanently as the instrument of Israel's testing (v. 22); ironically Israel itself was called ἔθνος in v. 20.
ὧνwhichGenitiverelative pronoun (object of κατέλιπεν, genitive by attraction; antecedent ἐθνῶν)ὅς (gen. pl. ὧν): relative pronoun; the genitive shows attraction to the case of its antecedent ἐθνῶν (the verb κατέλιπεν would normally take the accusative); a common Greek relative attraction.
κατέλιπενleft / left behindAor Act Indic 3 Sg · καταλείπωverb of relative clause (Joshua's leaving the nations)→ constative aorist (Joshua's incomplete conquest)καταλείπω: 'leave / leave behind / let remain'; renders עָזַב / הִשְׁאִיר; the nations Joshua 'left' unconquered at his death; the verb is the simplex of ἐγκαταλείπω ('forsake,' vv. 12, 13, 20) — a deliberate wordplay: as Israel 'forsook' (ἐγκατέλιπον) YHWH, so the nations were 'left' (κατέλιπεν) in the land, and YHWH now 'leaves' (ἀφῆκεν, v. 23) them there as judgment.
ἸησοῦςJoshuaNominativesubject of κατέλιπενἸησοῦς: Joshua son of Nun, named again (cf. vv. 6, 8) — the conquest under him was incomplete by divine design (cf. Josh 13:1; 23:4–13), and that incompleteness now becomes the standing condition of Israel's probation.
υἱὸςsonNominativenominative in apposition to Ἰησοῦς (patronymic)υἱός: 'son'; the patronymic υἱὸς Ναυη, repeating the full title of v. 8 — the verdict invokes the conqueror's name with full formality.
Ναυηof Nungenitive of relationship (indeclinable patronymic)Ναυη: indeclinable transliteration of נוּן ('Nun'); Joshua's father, as in v. 8.
ἐνinpreposition + dative (locative)ἐν: preposition governing its complement and marking the relation specified by the clause.
τῇtheDativearticle (with γῇ)τῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῇlandDativedative of place (locative: 'in the land')γῆ: 'land'; the promised land (v. 1) within which the unconquered nations remain — the very land Israel was to possess fully (v. 6) but now must share with its former inhabitants.
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀφῆκενleft / let remainAor Act Indic 3 Sg · ἀφίημιmain verb of the relative clause (coordinate with κατέλιπεν)→ constative aorist (Joshua let the nations remain)ἀφίημι: 'let go / leave / permit to remain'; here, parallel to κατέλιπεν, of Joshua 'letting remain' the unconquered nations; the same verb is used of YHWH in v. 23 (ἀφῆκεν κύριος) — the human leaving becomes the divine leaving, both now serving the purpose of testing Israel.
22

τοῦ πειράσαι ἐν αὐτοῖς τὸν Ισραηλ εἰ φυλάσσονται τὴν ὁδὸν κυρίου πορεύεσθαι ἐν αὐτῇ ὃν τρόπον ἐφύλαξαν οἱ πατέρες αὐτῶν ἢ οὔ

in order to test Israel by them, whether they would keep the way of the LORD, to walk in it as their fathers kept it, or not.

The divine purpose of the verdict: testing Israelτοῦ πειράσαι ἐν αὐτοῖς τὸν Ισραηλ
v. 22 reveals the purpose behind leaving the nations: τοῦ πειράσαι ('in order to test'). The unconquered nations are not merely punishment but probation — a means to expose whether Israel will 'keep the way of the LORD' (φυλάσσονται τὴν ὁδὸν κυρίου). The ὁδός-motif (vv. 17, 19) culminates here in 'the way of the LORD,' the standard of covenant fidelity, measured against the obedient fathers (cf. v. 17). The disjunctive ἢ οὔ ('or not') frames the whole judges-era as an open test of Israel's heart.
Word-by-word analysis· 22 words
τοῦthe (in order)Genitivearticle (with the articular infinitive πειράσαι, of purpose)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πειράσαιto test / proveAor Act Inf · πειράζωarticular infinitive of purpose (the reason for leaving the nations)→ telic aorist infinitive (purpose of the divine decree)πειράζω: 'test / try / prove'; renders נִסָּה ('test'); the articular infinitive of purpose τοῦ πειράσαι ('in order to test') gives the theological rationale for the unconquered nations (cf. Judg 3:1–4): they remain as a probation to reveal Israel's covenant loyalty; testing here is not temptation to evil but a sifting of the heart's allegiance.
ἐνby / withpreposition + dative (instrumental: 'by means of them')ἐν + dative: instrumental, 'by / by means of'; the nations are the instrument of the testing (ἐν αὐτοῖς, 'by them'), a Hebraizing instrumental use of בְּ.
αὐτοῖςthemDativedative of means (the nations as instrument of testing)αὐτοῖς: lexical item interpreted according to its local syntactic role in this passage.
τὸνtheAccusativearticle (with Ισραηλ, marking the accusative object)the article τὸν supplies accusative case to indeclinable Ισραηλ as object of πειράσαι.
ΙσραηλIsraelobject of πειράσαι (indeclinable, case marked by article τόν)Ισραηλ: indeclinable transliteration of יִשְׂרָאֵל; the accusative (via τόν) marks Israel as the one being tested.
εἰwhetherinterrogative conjunction (introducing indirect question)εἰ: 'if / whether'; introduces the indirect question that specifies the object of the test — 'whether they would keep the way of the LORD'; renders the Hebrew אִם in an interrogative sense.
φυλάσσονταιthey keep / guardPres Mid Indic 3 Pl · φυλάσσωverb of indirect question (the object of the test)→ imperfective present (ongoing covenant-keeping under scrutiny)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the standard covenant term for 'keeping' the LORD's way/commandments; the present tense (in the indirect question retaining the mood of the direct) views the keeping as ongoing conduct to be observed over time; cognate with ἐφύλαξαν below — the fathers 'kept,' the question is whether the sons will.
τὴνtheAccusativearticle (with ὁδόν)τὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνwayAccusativedirect object of φυλάσσονταιὁδός: 'way / road / manner of life'; renders דֶּרֶךְ; 'the way of the LORD' (ἡ ὁδὸς κυρίου) is the path of covenant obedience — the culmination of the ὁδός-motif: the fathers walked YHWH's way (v. 17), the sons turned to their own 'hard ways' (v. 19), and the test is whether they will keep his way (v. 22).
κυρίουof the LORDGenitivegenitive of possession (with ὁδόν: 'the way of the LORD')κύριος: rendering of the Tetragrammaton יהוה; 'the way of the LORD' is the path YHWH appointed — covenant obedience; the genitive marks it as his prescribed way, the standard against which Israel is tested.
πορεύεσθαιto walkPres Mid Inf · πορεύομαιepexegetic/complementary infinitive (defining 'keep the way')→ imperfective infinitive (ongoing walking in the way)πορεύομαι: 'go / walk'; the infinitive πορεύεσθαι ἐν αὐτῇ ('to walk in it') epexegetically defines what 'keeping the way' means — to conduct one's life in it; the same 'walk' verb used negatively of going after other gods (vv. 12, 19), here redeemed as walking in YHWH's way.
ἐνinpreposition + dative (locative/metaphorical: 'in it')ἐν: preposition governing its complement and marking the relation specified by the clause.
αὐτῇitDativedative object of ἐν (referring to ὁδόν: 'walk in it')the pronoun αὐτῇ ('in it') refers to ἡ ὁδός — the way of the LORD is pictured as a path to be walked in, the metaphor of conduct as a road.
ὃνwhichAccusativerelative pronoun (with τρόπον: idiom 'in the manner which')ὅς (acc. ὅν): relative pronoun; in the idiom ὃν τρόπον ('in the manner which / just as'), the accusative is an adverbial accusative of manner.
τρόπονmanner / wayAccusativeadverbial accusative of manner (with ὅν: 'in the way that')τρόπος: 'manner / way / fashion'; the idiom ὃν τρόπον ('in the manner that / just as') is a comparative adverbial accusative, rendering כַּאֲשֶׁר; introduces the comparison with the fathers' faithful keeping.
ἐφύλαξανkept / guardedAor Act Indic 3 Pl · φυλάσσωverb of comparative clause (the fathers' faithful keeping)→ constative aorist (the fathers' settled obedience)φυλάσσω: 'keep / guard / observe'; the aorist of the faithful fathers' covenant-keeping, cognate with φυλάσσονται above — the standard of comparison; the obedient fathers (the Joshua-generation, v. 7) 'kept' the way, and the test is whether the present generation will keep it 'in the manner that' they did.
οἱtheNominativearticle (with πατέρες)οἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of ἐφύλαξανπατήρ: 'father'; here the faithful fathers who kept YHWH's way (as in v. 17), the positive standard — distinct from the apostate 'fathers' of v. 19; the chapter's πατέρες-motif holds together the faithful patriarchs/Joshua-generation and the apostate generations in tension.
αὐτῶνtheirGenitivegenitive of possession (with πατέρες)αὐτῶν: pronominal form marking person, possession, or reference within the clause.
ἢordisjunctive conjunction (completing the indirect question)ἤ: 'or'; the disjunctive completes the alternative of the test — 'whether… or not'; renders אִם … אִם / ה … אִם.
οὔnotnegative particle (the negative pole of the alternative)οὔ: 'not'; the bare negative completing the disjunction 'or not'; the open-ended ἢ οὔ leaves the outcome of the test undetermined — the whole period of the judges becomes the running answer to this question.
23

καὶ ἀφῆκεν κύριος τὰ ἔθνη ταῦτα τοῦ μὴ ἐξᾶραι αὐτὰ τὸ τάχος καὶ οὐ παρέδωκεν αὐτὰ ἐν χειρὶ Ἰησοῦ

So the LORD left these nations, not driving them out quickly, and he did not give them into the hand of Joshua.

Narrative conclusion: the LORD leaves the nations (closing the chapter)καὶ ἀφῆκεν κύριος τὰ ἔθνη ταῦτα
v. 23 is the narrator's closing summary, executing the verdict: 'the LORD left these nations' (ἀφῆκεν κύριος) — the divine ἀφῆκεν deliberately matches Joshua's ἀφῆκεν (v. 21), now declaring it YHWH's own act and purpose. He did not drive them out 'quickly' (τὸ τάχος) and did not give them into Joshua's hand — a final reversal of the παραδίδωμι motif (v. 14): the LORD who 'handed over' Israel to enemies did not 'hand over' these nations to Joshua. The unconquered nations stand as the permanent stage for the entire book's drama of testing.
Word-by-word analysis· 19 words
καὶand / sonarrative conjunction (concluding)καὶ: connective element linking clauses, phrases, or discourse developments in the passage.
ἀφῆκενleft / let remainAor Act Indic 3 Sg · ἀφίημιmain verb (the LORD's leaving the nations)→ constative aorist (the executed verdict)ἀφίημι: 'let go / leave / permit to remain'; the narrator's ἀφῆκεν κύριος ('the LORD left') matches Joshua's ἀφῆκεν in v. 21, transferring the agency: what looked like Joshua's incomplete conquest is revealed as YHWH's deliberate decree; the verb seals the verdict — the nations remain by divine intent, as a standing test.
κύριοςthe LORDNominativesubject of ἀφῆκενκύριος: rendering of the Tetragrammaton יהוה; the narrator names YHWH as the true agent of the nations' survival — the theological point of the whole conclusion: their presence is providential, not accidental.
τὰtheAccusativearticle (with ἔθνη)τὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsAccusativedirect object of ἀφῆκενἔθνος (acc. pl. ἔθνη): 'nation / gentile people'; renders גּוֹיִם; the same surviving Canaanite nations of v. 21, now the object of YHWH's deliberate leaving; their continued existence in the land is the stage on which the rest of Judges unfolds.
ταῦταtheseAccusativedemonstrative adjective (with ἔθνη)οὗτος: the demonstrative ταῦτα ('these nations') points to the specific nations Joshua left (v. 21) and anticipates the catalogue of testing-nations in Judg 3:1–6.
τοῦthe (so as)Genitivearticle (with the articular infinitive ἐξᾶραι, of result/purpose)τοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegative particle (with the infinitive ἐξᾶραι)μή: the negative used with the infinitive (rather than οὐ); τοῦ μὴ ἐξᾶραι ('so as not to drive out') negates the articular infinitive of result/purpose.
ἐξᾶραιto drive out / removeAor Act Inf · ἐξαίρωarticular infinitive of result/purpose (negated)→ telic/consecutive aorist infinitive (the non-dispossession)ἐξαίρω: 'remove / drive out'; the third occurrence of this key verb (vv. 3, 21, 23); the articular infinitive τοῦ μὴ ἐξᾶραι ('so as not to drive them out') states the executed verdict — YHWH did not remove the nations; the threefold ἐξαίρω binds lawsuit (v. 3), verdict (v. 21), and conclusion (v. 23) into one judicial arc.
αὐτὰthemAccusativedirect object of ἐξᾶραι (the nations)αὐτὰ: lexical item interpreted according to its local syntactic role in this passage.
τὸtheAccusativearticle (with τάχος, in adverbial accusative)τὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
τάχοςquickly / speedilyAccusativeadverbial accusative of manner (τὸ τάχος = 'quickly')τάχος: 'speed / quickness'; the adverbial accusative τὸ τάχος ('quickly / speedily') renders מַהֵר; YHWH did not drive the nations out 'quickly' — echoing his earlier pledge in Exod 23:29–30 not to expel the nations 'in one year' lest the land become desolate, but now the non-expulsion is recast as judgment-and-test rather than ecological mercy; cf. the apostates' turning aside 'quickly' (ταχύ, v. 17).
καὶandcoordinate conjunctionκαὶ: connective element linking clauses, phrases, or discourse developments in the passage.
οὐnotnegative particle (with παρέδωκεν)οὐ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρέδωκενhe gave / handed overAor Act Indic 3 Sg · παραδίδωμιmain verb (the non-handing-over to Joshua)→ constative aorist negated (the non-delivery)παραδίδωμι: 'hand over / deliver'; the same verb as v. 14 (where YHWH 'handed over' Israel to enemies), here negated and reversed — he did not 'hand over' the nations into Joshua's power; the ironic symmetry is pointed: the LORD delivered his own people into enemy hands (judgment) but withheld the enemy nations from Joshua's hand (probation).
αὐτὰthemAccusativedirect object of παρέδωκεν (the nations)αὐτὰ: lexical item interpreted according to its local syntactic role in this passage.
ἐνinto / inpreposition + dative (idiom: 'into the hand of')ἐν + dative: in the idiom ἐν χειρί ('into/in the hand of'), Koine ἐν overlapping with εἰς; renders בְּיַד — the power-idiom of vv. 14, 15, 16, 18, here in its final occurrence.
χειρὶhandDativedative object of ἐν (idiom of power)χείρ (dat. χειρί): 'hand'; the climactic occurrence of the chapter's pervasive hand-motif (vv. 14, 15, 16, 18) — the nations were not given 'into the hand of' Joshua, so they remain to test Israel; the unfinished conquest is the standing condition of the book.
Ἰησοῦof JoshuaGenitivegenitive of possession (with χειρί: 'hand of Joshua')Ἰησοῦς (gen. Ἰησοῦ): Joshua; the chapter closes with his name (cf. vv. 6, 7, 8, 21) — the conqueror into whose hand the nations were not given; his incomplete conquest, now declared YHWH's deliberate purpose, leaves the nations as the abiding test that drives the entire book of Judges.