1
καὶ λαβόντες οἱ δύο υἱοὶ Ααρων Ναδαβ καὶ Αβιουδ ἕκαστος τὸ πυρεῖον αὐτοῦ ἐπέθηκαν ἐπ᾿ αὐτὸ πῦρ καὶ ἐπέβαλον ἐπ᾿ αὐτὸ θυμίαμα καὶ προσήνεγκαν ἔναντι κυρίου πῦρ ἀλλότριον ὃ οὐ προσέταξεν κύριος αὐτοῖς
And the two sons of Aaron, Nadab and Abihu, each taking his censer, placed fire on it and laid incense upon it, and brought near before the LORD alien fire, which the LORD had not commanded them.
The chapter opens with a circumstantial aorist participle λαβόντες fronted before the subject, a Hebraizing wayyiqtol-style narrative onset; the chain of four aorist verbs (ἐπέθηκαν, ἐπέβαλον, προσήνεγκαν) details a complete, deliberate cultic act. The sting falls at the end: the offering is πῦρ ἀλλότριον, qualified by the relative clause ὃ οὐ προσέταξεν κύριος αὐτοῖς — the act was uncommanded, the root of the disaster that follows in v. 2.
Word-by-word analysis· 33 words
καὶandnarrative conjunction (Hebraizing καί-parataxis opening the scene)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβόντεςtaking / having takenAor Act Part Nom Masc Pl · λαμβάνωcircumstantial participle (attendant circumstance, agreeing with υἱοί)→ coincident aorist participle (the taking accompanies the offering)λαμβάνω: 'take / receive'; the aorist participle fronted before the subject reflects the Hebrew narrative idiom (wayyiqqaḥ); it describes the deliberate physical act of seizing the censers that initiates the unauthorized offering.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativeindeclinable numeral (modifying υἱοί)→ measure or countδύο: 'two'; indeclinable cardinal numeral; the emphasis on 'the two sons' foreshadows the doubled death and the remaining 'two sons' (Eleazar and Ithamar) who survive (vv. 6, 12, 16).
υἱοὶsonsNominativesubject (of the four main verbs)→ participant prominenceυἱός: 'son'; renders בֵּן; these are the priests just ordained in chs. 8–9, whose privileged access makes their transgression the more grave (cf. v. 3, 'in those who draw near me').
Ααρωνof Aarongenitive of relationship (indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; here functioning as a genitive of relationship ('sons of Aaron').
ΝαδαβNadabnominative in apposition to υἱοί (indeclinable proper noun)→ participant identificationΝαδαβ: transliteration of Hebrew נָדָב; indeclinable; Aaron's firstborn (Exod 6:23), named first as the senior of the two transgressors.
καὶandcoordinate conjunction (joining the two names)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιουδAbihunominative in apposition to υἱοί (indeclinable proper noun)→ participant identificationΑβιουδ: transliteration of Hebrew אֲבִיהוּא; indeclinable; the second of Aaron's sons; the pairing Ναδαβ καὶ Αβιουδ becomes a fixed warning-formula in the Pentateuch (cf. Lev 10:1; Num 3:4; 26:61).
ἕκαστοςeachNominativedistributive apposition to the subject ('each one')→ participant prominenceἕκαστος: 'each / every one'; distributive pronoun stressing that both men acted individually and deliberately, each with his own censer — neither was a passive accomplice.
τὸtheAccusativearticle (with πυρεῖον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πυρεῖονcenser / firepanAccusativedirect object of λαβόντες→ object specificationπυρεῖον: 'censer / firepan'; renders מַחְתָּה; the bronze pan used to carry coals and burn incense; the object itself is legitimate cultic equipment — the offense lies not in the vessel but in the unauthorized fire placed in it.
αὐτοῦhisGenitivegenitive of possession (with πυρεῖον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πυρεῖον).
ἐπέθηκανthey placed uponAor Act Indic 3 Pl · ἐπιτίθημιmain verb (first of the offering-acts)→ constative aorist (completed deliberate act)ἐπιτίθημι: 'place upon / lay on'; the compound ἐπι- + accusative αὐτό marks the laying of fire onto the censer; the verb begins the threefold catalogue of the illicit ritual sequence (place fire, cast incense, bring near).
ἐπ᾿uponpreposition + accusative (elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided before vowel).
αὐτὸitAccusativeaccusative object of ἐπ᾿ (referring to the censer)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπ᾿ (referring to the censer).
πῦρfireAccusativedirect object of ἐπέθηκαν→ object specificationπῦρ: 'fire'; renders אֵשׁ; the keyword of the chapter — the fire they place will be answered by the fire that comes παρὰ κυρίου (v. 2); their fire is later qualified as ἀλλότριον ('alien'), i.e. not taken from the altar the LORD had kindled (9:24).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέβαλονthey laid on / cast onAor Act Indic 3 Pl · ἐπιβάλλωmain verb (second offering-act)→ constative aorist (completed act)ἐπιβάλλω: 'throw upon / lay on'; renders שִׂים / נָתַן; the casting of incense (θυμίαμα) onto the burning censer; the deliberateness of the sequence underscores that this was a considered cultic act, not an accident.
ἐπ᾿uponpreposition + accusative (elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided before vowel).
αὐτὸitAccusativeaccusative object of ἐπ᾿ (the censer)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπ᾿ (the censer).
θυμίαμαincenseAccusativedirect object of ἐπέβαλον→ object specificationθυμίαμα: 'incense / fragrant offering'; renders קְטֹרֶת; the burning of incense was a high-priestly prerogative restricted in time and manner (cf. Exod 30:7–9, which forbids 'strange incense', θυμίαμα ἕτερον); the parallel intensifies the gravity of the unauthorized act.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσήνεγκανthey brought near / offeredAor Act Indic 3 Pl · προσφέρωmain verb (third and climactic offering-act)→ constative aorist (completed cultic presentation)προσφέρω: 'bring near / offer / present'; renders הִקְרִיב; the technical verb for presenting a sacrifice 'before the LORD'; the same root (קרב, 'draw near') reappears in v. 3 (ἐγγίζουσιν) — the very act of approach is what must be holy.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; locates the offering directly in the divine presence, which is precisely what makes the impropriety lethal.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the offering is made 'before the LORD,' i.e. at the very threshold of the divine holiness that will respond in v. 2.
πῦρfireAccusativedirect object of προσήνεγκαν→ object specificationπῦρ: here the object brought near; the repetition of πῦρ (cf. earlier in the verse) keeps the keyword in view; qualified immediately by ἀλλότριον.
ἀλλότριονalien / strangeAccusativeattributive adjective (modifying πῦρ)→ object specificationἀλλότριος: 'belonging to another / foreign / strange'; renders זָרָה; πῦρ ἀλλότριον is the crux-phrase: fire 'of another kind / not authorized,' i.e. not the perpetual altar-fire the LORD himself had kindled (9:24); the adjective marks the offering as foreign to the prescribed cult.
ὃwhichAccusativerelative pronoun (object of προσέταξεν, antecedent πῦρ)→ participant referenceὅς: relative pronoun; the neuter ὃ agrees with πῦρ; introduces the damning relative clause that defines the offense — it was uncommanded.
οὐnotnegative particle (with προσέταξεν)→ discourse linkage or contrastοὐ: objective negation; the heart of the indictment lies not in an explicit prohibition but in the absence of command — the act was self-authorized worship.
προσέταξενcommandedAor Act Indic 3 Sg · προστάσσωverb of the relative clause (defining the transgression)→ constative aorist (a command that was never given)προστάσσω: 'command / order / prescribe'; renders צִוָּה; the negated aorist οὐ προσέταξεν is the theological pivot: legitimate worship is commanded worship; what the LORD has not prescribed is forbidden by that very silence.
κύριοςthe LORDNominativesubject of προσέταξεν→ participant prominenceκύριος: rendering of יהוה; the LORD as the sole legitimate author of cultic prescription; what he has not commanded the priests may not innovate.
αὐτοῖςthemDativedative of indirect object (recipients of the [non-]command)→ participant reference or interestαὐτός (dat. pl.): 'to them'; refers to Nadab and Abihu; the dative makes the point personal — this fire had not been commanded to these very men.
2
καὶ ἐξῆλθεν πῦρ παρὰ κυρίου καὶ κατέφαγεν αὐτούς καὶ ἀπέθανον ἔναντι κυρίου
And fire came out from the LORD and devoured them, and they died before the LORD.
The judgment is reported with terse, unembellished καί-parataxis: three aorists (ἐξῆλθεν, κατέφαγεν, ἀπέθανον) without comment. The phrase ἐξῆλθεν πῦρ παρὰ κυρίου deliberately echoes 9:24 (ἐξῆλθεν πῦρ παρὰ κυρίου καὶ κατέφαγεν), where the same fire consumed the burnt offering in acceptance — the identical formula now consumes the priests in judgment. The inclusio ἔναντι κυρίου (vv. 1, 2) frames the scene: they offered before the LORD and they died before the LORD.
Word-by-word analysis· 12 words
καὶandnarrative conjunction (sequential consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενcame outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (the divine fire issues forth)→ constative aorist (single decisive act of judgment)ἐξέρχομαι: 'go out / come forth'; renders יָצָא; the formula ἐξῆλθεν πῦρ παρὰ κυρίου is verbally identical to 9:24, deliberately pairing the fire of acceptance with the fire of judgment — the same holy presence both consecrates and consumes.
πῦρfireNominativesubject of ἐξῆλθεν→ participant prominenceπῦρ: 'fire'; here the divine fire that answers the human πῦρ ἀλλότριον of v. 1 — a measure-for-measure response: fire for fire.
παρὰfrompreposition + genitive (source: from the presence of)→ spatial or relational framingπαρά + genitive: 'from (the side/presence of)'; renders מִלִּפְנֵי; marks the fire as proceeding directly from the LORD himself, not a natural conflagration.
κυρίουthe LORDGenitivegenitive object of παρά (source of the fire)→ relational specificationκύριος: rendering of יהוה; the source of the consuming fire is the Tetragrammaton himself, underscoring that the death is a direct act of divine holiness, not chance.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέφαγενdevoured / consumedAor Act Indic 3 Sg · κατεσθίωmain verb (the fire's action upon the men)→ constative aorist (completed consumption)κατεσθίω: 'eat up / devour / consume'; the compound κατα- intensifies (eat down/utterly); renders אָכַל; the same verb describes the fire consuming the burnt offering in 9:24, sharpening the dreadful equivalence — the priests become, as it were, the offering consumed.
αὐτούςthemAccusativedirect object of κατέφαγεν→ participant referenceαὐτός (acc. pl.): 'them'; Nadab and Abihu; the blunt pronoun lets the horror stand without elaboration.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέθανονthey diedAor Act Indic 3 Pl · ἀποθνῄσκωmain verb (the outcome)→ constative aorist (accomplished death)ἀποθνῄσκω: 'die'; renders מוּת; the bare statement of death closes the judgment; the same verb recurs as the motive of every subsequent priestly prohibition in the chapter (ἵνα μὴ ἀποθάνητε, vv. 6, 7, 9).
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; the repetition of ἔναντι κυρίου (cf. v. 1) forms an inclusio — they offered before the LORD and died before the LORD; proximity to holiness, improperly handled, is fatal.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of יהוה.
3
καὶ εἶπεν Μωυσῆς πρὸς Ααρων τοῦτό ἐστιν ὃ εἶπεν κύριος λέγων ἐν τοῖς ἐγγίζουσίν μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι καὶ κατενύχθη Ααρων
And Moses said to Aaron, 'This is what the LORD said, declaring: "In those who draw near to me I will be shown holy, and in all the congregation I will be glorified."' And Aaron was stunned into silence.
Moses interprets the catastrophe by citing a prior divine word (τοῦτό ἐστιν ὃ εἶπεν κύριος): the antithetical couplet ἁγιασθήσομαι / δοξασθήσομαι, both first-person future passives, presents God's holiness as self-vindicating — it will be manifested whether the priests honor it or not. Aaron's response is reported in a single aorist passive, κατενύχθη ('he was stunned / pierced into silence'), the chapter's most eloquent silence.
Word-by-word analysis· 25 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single speech-act)λέγω: 'say / speak'; Moses, as mediator, interprets the event to Aaron; the speech does not console but theologically frames the deaths.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: transliteration of מֹשֶׁה; declined as a first/third-declension noun in the LXX (gen. Μωυσῆ, acc. Μωυσῆν); here nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable proper noun)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; the bereaved father and high priest, addressed but not yet permitted to mourn.
τοῦτόthisNominativedemonstrative pronoun (subject of ἐστιν)→ participant referenceοὗτος: 'this'; the neuter τοῦτο points to the event just narrated and identifies it as the fulfillment of a prior divine declaration.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking τοῦτο to the relative clause)→ stative present (timeless equation)εἰμί: 'be'; the copula equates the present catastrophe with the LORD's earlier word; the present tense gives the identification timeless force.
ὃwhat / whichAccusativerelative pronoun (object of εἶπεν, predicate of ἐστιν)→ participant referenceὅς: relative pronoun; 'that which'; introduces the quoted divine oracle.
εἶπενsaidAor Act Indic 3 Sg · λέγωverb of the relative clause→ constative aorist (a word previously spoken)λέγω: here of the LORD's prior declaration; though no exact prior text is cited, the oracle distills the principle of Exod 19:22; 29:43 (the LORD's sanctification at the place of meeting).
κύριοςthe LORDNominativesubject of εἶπεν (in the relative clause)→ participant prominenceκύριος: rendering of יהוה; the original speaker of the cited oracle.
λέγωνsayingPres Act Part Nom Masc Sg · λέγωparticiple of attendant circumstance (introducing direct quotation)→ redundant/quotative present participle (Hebraism marking direct speech)λέγω (pres. part.): the participle λέγων renders the Hebrew quotative לֵאמֹר, a fixed LXX device for introducing the verbatim content of speech; here it opens the divine couplet.
ἐνin / amongpreposition + dative (sphere: 'among those who draw near')→ spatial or relational framingἐν: here instrumental/locative — the LORD's holiness is manifested 'in / by means of' those who approach him; rendering Hebrew בְּ.
τοῖςtheDativearticle (substantivizing the participle)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγγίζουσίνthose who draw nearPres Act Part Dat Masc Pl · ἐγγίζωsubstantival participle (object of ἐν)→ customary present participle (those characteristically approaching, i.e. the priests)ἐγγίζω: 'draw near / approach'; renders קָרַב, the same root (קרב) as προσφέρω in v. 1; the participle defines the priests precisely as 'those who draw near' — the privilege of approach carries the peril of holiness; cf. Exod 19:22.
μοιto meDativedative complement of ἐγγίζουσιν ('draw near to me')→ participant reference or interestἐγώ (dat.): 'to me'; the LORD speaks in the first person; the priests draw near to him specifically, which is why their conduct most directly engages his holiness.
ἁγιασθήσομαιI will be shown holy / sanctifiedFut Pass Indic 1 Sg · ἁγιάζωmain verb of the divine oracle (first member of the couplet)→ predictive future passive (divine self-vindication, certain to occur)ἁγιάζω: 'make holy / consecrate / treat as holy'; renders קָדַשׁ (Niphal נִקְדַּשׁ, 'show oneself holy'); the future passive ἁγιασθήσομαι is the theological center of the chapter and of the holiness theme: God's holiness will be vindicated among those nearest him — by their reverence or, failing that, by their judgment.
καὶandcoordinate conjunction (joining the parallel couplet)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (sphere: 'in all the congregation')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in all the congregation').
πάσῃallDativeattributive adjective (modifying συναγωγῇ)→ sphere or referenceπᾶς: 'all / whole'; the divine glorification extends beyond the priesthood to the entire assembly — the holiness manifested among the priests instructs all Israel.
τῇtheDativearticle (with συναγωγῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῇcongregation / assemblyDativeobject of ἐν (sphere of glorification)→ sphere or referenceσυναγωγή: 'gathering / congregation / assembly'; renders עֵדָה; the covenant community as witness; God's self-glorification before the whole assembly parallels his being shown holy among the priests.
δοξασθήσομαιI will be glorifiedFut Pass Indic 1 Sg · δοξάζωmain verb of the divine oracle (second member of the couplet)→ predictive future passive (divine self-glorification, certain)δοξάζω: 'glorify / honor'; renders כָּבֵד (Niphal נִכְבַּד, 'be honored / get glory'); paired antithetically/synonymously with ἁγιασθήσομαι; the doubled future passive (be-sanctified // be-glorified) frames the divine holiness as something that must and will be acknowledged.
καὶandnarrative conjunction (returning from oracle to scene)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατενύχθηwas stunned into silence / was piercedAor Pass Indic 3 Sg · κατανύσσωmain verb (Aaron's response)→ ingressive aorist passive (entered a state of stunned silence)κατανύσσω: 'prick / pierce / stun'; the passive κατενύχθη renders Hebrew וַיִּדֹּם ('and he was silent / still'); the Greek chooses a vivid verb of being inwardly pierced/dumbstruck rather than a plain word for silence, conveying Aaron's overwhelmed, speechless submission to the divine word (cf. the cognate κατάνυξις, 'stupor', and Acts 2:37 κατενύγησαν τῇ καρδίᾳ).
ΑαρωνAaronsubject of κατενύχθη (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the bereaved high priest's silence is his acceptance of the verdict of v. 3 — God has been shown holy, even at the cost of his sons.
4
καὶ ἐκάλεσεν Μωυσῆς τὸν Μισαδαι καὶ τὸν Ελισαφαν υἱοὺς Οζιηλ υἱοὺς τοῦ ἀδελφοῦ τοῦ πατρὸς Ααρων καὶ εἶπεν αὐτοῖς προσέλθατε καὶ ἄρατε τοὺς ἀδελφοὺς ὑμῶν ἐκ προσώπου τῶν ἁγίων ἔξω τῆς παρεμβολῆς
And Moses called Mishael and Elzaphan, sons of Uzziel, the sons of the brother of Aaron's father, and said to them, 'Come forward and carry off your brothers from before the holy place, outside the camp.'
Moses delegates the handling of the corpses to cousins (Mishael and Elzaphan, sons of Uzziel) rather than to Aaron or his surviving sons, who as anointed priests must not contract corpse-defilement (cf. vv. 6–7). The double aorist imperative προσέλθατε … ἄρατε orders a swift, controlled removal ἐκ προσώπου τῶν ἁγίων ('from before the sanctuary') to ἔξω τῆς παρεμβολῆς ('outside the camp'), the zone of the unclean — guarding the purity of the holy precinct.
Word-by-word analysis· 32 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (Moses summons the cousins)→ constative aorist (single summons)καλέω: 'call / summon'; renders קָרָא; Moses takes administrative charge, summoning men who are not under the corpse-purity restrictions of the priesthood.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
τὸνtheAccusativearticle (with proper noun, marking it as object)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜισαδαιMishaelaccusative object of ἐκάλεσεν (indeclinable proper noun, with article τὸν)→ noun-phrase markingΜισαδαι: LXX transliteration of Hebrew מִישָׁאֵל (Mishael); indeclinable, case signalled by the article τόν; one of the two cousins charged with removing the bodies.
καὶandcoordinate conjunction (joining the two names)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with proper noun)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕλισαφανElzaphanaccusative object of ἐκάλεσεν (indeclinable proper noun, with article τὸν)→ noun-phrase markingΕλισαφαν: transliteration of Hebrew אֶלְצָפָן (Elzaphan); indeclinable; the second cousin; named also as a Kohathite chief in Num 3:30.
υἱοὺςsonsAccusativeaccusative in apposition to the two names→ object specificationυἱός: 'son'; identifies the two men's parentage; accusative agreeing with the objects Μισαδαι and Ελισαφαν.
Οζιηλof Uzzielgenitive of relationship (indeclinable proper noun)→ participant identificationΟζιηλ: transliteration of Hebrew עֻזִּיאֵל (Uzziel); indeclinable; Uzziel was Aaron's uncle (a son of Kohath, Exod 6:18), making the two men Aaron's first cousins.
υἱοὺςsonsAccusativeaccusative in apposition (further specifying the relationship)→ object specificationυἱός: repeated to spell out the kinship — 'sons of the brother of Aaron's father,' i.e. Aaron's cousins; the careful genealogy explains why these particular men, outside the high-priestly line, are chosen for the defiling task.
τοῦtheGenitivearticle (with ἀδελφοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive (the brother [of the father])→ relational specificationἀδελφός: 'brother'; renders אָח; here Uzziel is the brother of Amram, Aaron's father; the genitive chain locates the cousins precisely in the Kohathite line.
τοῦtheGenitivearticle (with πατρὸς)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὸςfatherGenitivegenitive (Aaron's father, whose brother is Uzziel)→ relational specificationπατήρ: 'father'; renders אָב; 'the brother of the father of Aaron' = Aaron's uncle Uzziel.
Ααρωνof Aarongenitive of relationship (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; closing the genitive chain that establishes the cousins' relationship to the high priest.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single command)λέγω: introduces Moses' direct command to the cousins.
αὐτοῖςto themDativedative of indirect object (addressees)→ participant reference or interestαὐτός (dat. pl.): 'to them'; Mishael and Elzaphan.
προσέλθατεcome forwardAor Act Impv 2 Pl · προσέρχομαιmain verb (first imperative)→ ingressive aorist imperative (step forward now)προσέρχομαι: 'approach / come forward'; the later (Koine) aorist imperative form προσέλθατε (with -α- rather than classical προσέλθετε); commands the cousins to step up to the bodies — a controlled, supervised approach to the edge of the holy zone.
καὶandcoordinate conjunction (joining the two commands)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄρατεcarry off / take upAor Act Impv 2 Pl · αἴρωmain verb (second imperative)→ ingressive aorist imperative (lift and carry away)αἴρω: 'lift up / take away / carry'; renders נָשָׂא; commands the removal of the corpses; their carrying-out reverses the 'drawing near' (ἐγγίζω, v. 3) — what defiled the holy space must be borne out of it.
τοὺςtheAccusativearticle (with ἀδελφοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὺςbrothers / kinsmenAccusativedirect object of ἄρατε→ object specificationἀδελφός: 'brother / kinsman'; here loosely of the cousins' relatives (Nadab and Abihu are their cousins, called 'brothers' in the broad Semitic sense); the term humanizes the corpses even as they must be removed.
ὑμῶνyourGenitivegenitive of possession (with ἀδελφοὺς)→ relational specificationσύ (gen. pl.): 'your'; addressed to the cousins.
ἐκfrompreposition + genitive (source / removal)→ spatial or relational framingἐκ: 'out of / from'; marks the point from which the bodies are removed.
προσώπουface / presenceGenitivegenitive object of ἐκ ('from before')→ relational specificationπρόσωπον: 'face / front / presence'; the idiom ἐκ προσώπου renders מִפְּנֵי ('from before'); the bodies are removed from the front of the sanctuary — the holy precinct must be cleared of corpse-defilement.
τῶνtheGenitivearticle (substantivizing ἁγίων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνholy things / sanctuaryGenitivesubstantival adjective (genitive: 'the holy place')→ relational specificationἅγιος: 'holy'; the substantivized neuter plural τὰ ἅγια denotes 'the sanctuary / holy place' (rendering הַקֹּדֶשׁ); the root ἁγ- ties the disposal directly to the holiness theme of v. 3 (ἁγιασθήσομαι).
ἔξωoutsideimproper preposition / adverb + genitive (destination)→ spatial or relational framingἔξω: 'outside / out'; with the genitive marks the destination; the contrast ἐκ προσώπου τῶν ἁγίων … ἔξω τῆς παρεμβολῆς traces the movement from the holiest zone to the unclean zone beyond the camp.
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive with ἔξω (the camp boundary)→ relational specificationπαρεμβολή: 'encampment / camp'; renders מַחֲנֶה; the standard LXX term for Israel's wilderness camp; 'outside the camp' is the zone of impurity and disposal (cf. Lev 4:12; 13:46), the proper place for the defiling corpses.
5
καὶ προσῆλθον καὶ ἦραν ἐν τοῖς χιτῶσιν αὐτῶν ἔξω τῆς παρεμβολῆς ὃν τρόπον εἶπεν Μωυσῆς
And they came forward and carried them off in their tunics, outside the camp, just as Moses had said.
The cousins' compliance is reported by the two aorists προσῆλθον and ἦραν, exactly answering Moses' imperatives προσέλθατε … ἄρατε (v. 4). The detail ἐν τοῖς χιτῶσιν αὐτῶν ('in their tunics') shows the priests were carried off still clothed in the very priestly garments in which they had transgressed. The closing ὃν τρόπον εἶπεν Μωυσῆς ('just as Moses said') seals the exact obedience.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσῆλθονthey came forwardAor Act Indic 3 Pl · προσέρχομαιmain verb (compliance with προσέλθατε)→ constative aorist (completed act of obedience)προσέρχομαι: 'approach / come forward'; the indicative προσῆλθον reports exact fulfillment of the imperative προσέλθατε in v. 4 — the obedience-report mirrors the command verbatim.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦρανthey carried off / took upAor Act Indic 3 Pl · αἴρωmain verb (compliance with ἄρατε)→ constative aorist (completed removal)αἴρω: 'lift / carry / take away'; ἦραν answers the imperative ἄρατε (v. 4); the bodies are borne out of the holy precinct exactly as commanded.
ἐνinpreposition + dative (state/clothing)→ spatial or relational framingἐν: here marks the condition in which the bodies were carried — still wearing their tunics.
τοῖςtheDativearticle (with χιτῶσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
χιτῶσινtunicsDativedative object of ἐν (the priestly garments)→ sphere or referenceχιτών: 'tunic / undergarment'; renders כֻּתֹּנֶת; the priestly tunic prescribed in Exod 28:39–40; the men are carried off still vested in the garments of their office, a poignant note — they died in the act and dress of priesthood.
αὐτῶνtheirGenitivegenitive of possession (with χιτῶσιν)→ relational specificationαὐτός (gen. pl.): 'their'; refers to the dead priests Nadab and Abihu.
ἔξωoutsideimproper preposition / adverb + genitive (destination)→ spatial or relational framingἔξω: 'outside'; repeats the destination phrase of v. 4, confirming exact compliance.
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive with ἔξω→ relational specificationπαρεμβολή: 'camp'; the bodies reach the zone of the unclean, completing the removal.
ὃν(in) whichAccusativerelative pronoun (with τρόπον: adverbial accusative idiom)→ participant referenceὅς: relative pronoun; in the fixed phrase ὃν τρόπον ('in the manner which / just as'); the masculine accusative agrees with τρόπον.
τρόπονmanner / wayAccusativeadverbial accusative (manner: 'in the way that')→ object specificationτρόπος: 'manner / way'; the idiom ὃν τρόπον renders Hebrew כַּאֲשֶׁר ('just as'); a comparative clause confirming that the action matched Moses' instruction precisely.
εἶπενsaidAor Act Indic 3 Sg · λέγωverb of the comparative clause→ constative aorist (the prior command)λέγω: refers back to Moses' command of v. 4; the obedience is measured against his spoken word.
ΜωυσῆςMosesNominativesubject of εἶπεν→ participant prominenceΜωυσῆς: nominative subject of the comparative clause.
6
καὶ εἶπεν Μωυσῆς πρὸς Ααρων καὶ Ελεαζαρ καὶ Ιθαμαρ τοὺς υἱοὺς αὐτοῦ τοὺς καταλελειμμένους τὴν κεφαλὴν ὑμῶν οὐκ ἀποκιδαρώσετε καὶ τὰ ἱμάτια ὑμῶν οὐ διαρρήξετε ἵνα μὴ ἀποθάνητε καὶ ἐπὶ πᾶσαν τὴν συναγωγὴν ἔσται θυμός οἱ ἀδελφοὶ ὑμῶν πᾶς ὁ οἶκος Ισραηλ κλαύσονται τὸν ἐμπυρισμόν ὃν ἐνεπυρίσθησαν ὑπὸ κυρίου
And Moses said to Aaron and to Eleazar and Ithamar, his sons who remained, 'You shall not uncover your heads, and you shall not tear your garments, lest you die and wrath come upon all the congregation; but your brothers, all the house of Israel, shall weep for the burning by which they were burned by the LORD.
Moses addresses Aaron and the surviving sons (τοὺς καταλελειμμένους, 'those who were left'). Two negated futures with imperatival force (οὐκ ἀποκιδαρώσετε, οὐ διαρρήξετε) forbid the standard mourning gestures of dishevelment and torn clothes; the ἵνα μὴ clause (lest you die — and wrath come on all the congregation) supplies the deadly stakes. The mourning is transferred to the people: οἱ ἀδελφοὶ ὑμῶν, πᾶς ὁ οἶκος Ισραηλ, shall weep — the priests' consecration forbids what the laity must do.
Word-by-word analysis· 49 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single command-speech)λέγω: introduces Moses' regulation of the priests' mourning conduct.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the high priest, now addressed together with his two surviving sons.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλεαζαρEleazaraccusative object of πρός (indeclinable proper noun)→ participant identificationΕλεαζαρ: transliteration of Hebrew אֶלְעָזָר; indeclinable; the third son of Aaron, who will succeed him as high priest (Num 20:25–28).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙθαμαρIthamaraccusative object of πρός (indeclinable proper noun)→ participant identificationΙθαμαρ: transliteration of Hebrew אִיתָמָר; indeclinable; the fourth and youngest son of Aaron; he and Eleazar are the surviving priests around whom the rest of the chapter turns.
τοὺςtheAccusativearticle (with υἱοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative in apposition to Eleazar and Ithamar→ object specificationυἱός: 'son'; identifies Eleazar and Ithamar as Aaron's sons; accusative agreeing with the objects of πρός.
αὐτοῦhisGenitivegenitive of possession (Aaron's sons)→ relational specificationαὐτός (gen.): 'his'; refers to Aaron.
τοὺςtheAccusativearticle (substantivizing the participle)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
καταλελειμμένουςwho remained / were leftPerf Pass Part Acc Masc Pl · καταλείπωattributive participle (modifying υἱοὺς: 'the sons who were left')→ resultative perfect participle (in a settled state of being the survivors)καταλείπω: 'leave behind / leave remaining'; the perfect passive participle stresses the abiding result — these are 'the ones left over' after the death of Nadab and Abihu; the same root recurs at v. 12 (καταλειφθέντας) and v. 16 (καταλελειμμένους), a refrain marking the survivors.
τὴνtheAccusativearticle (with κεφαλὴν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativedirect object of ἀποκιδαρώσετε→ object specificationκεφαλή: 'head'; renders רֹאשׁ; the head is the object of the mourning gesture forbidden here — uncovering or dishevelling the hair as a sign of grief.
ὑμῶνyourGenitivegenitive of possession (with κεφαλὴν)→ relational specificationσύ (gen. pl.): 'your'; addressed to Aaron and his surviving sons.
οὐκnotnegative particle (with the prohibitive future)→ discourse linkage or contrastοὐ (οὐκ): objective negation; with the future indicative it forms an emphatic prohibition ('you shall not').
ἀποκιδαρώσετεyou shall uncover (the head) / remove the turbanFut Act Indic 2 Pl · ἀποκιδαρόωmain verb (prohibition: future with imperatival force)→ prohibitive future (categorical ban on the mourning gesture)ἀποκιδαρόω: 'remove the headdress / uncover the head'; a rare LXX coinage from κίδαρις (the priestly turban/tiara); renders Hebrew פָּרַע ('let loose / dishevel the hair'); the verb evokes the priestly turban specifically — the priests must not bare their heads in mourning, since their consecration sets them apart from ordinary grief.
καὶandcoordinate conjunction (joining the two prohibitions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ἱμάτια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarments / clothesAccusativedirect object of διαρρήξετε→ object specificationἱμάτιον: 'garment / cloak'; renders בֶּגֶד; tearing the garments was the standard ancient gesture of grief (cf. Gen 37:34); the priests are forbidden it while on duty.
ὑμῶνyourGenitivegenitive of possession (with ἱμάτια)→ relational specificationσύ (gen. pl.): 'your'.
οὐnotnegative particle (with the prohibitive future)→ discourse linkage or contrastοὐ: objective negation forming the second prohibition.
διαρρήξετεyou shall tearFut Act Indic 2 Pl · διαρρήγνυμιmain verb (second prohibition)→ prohibitive future (categorical ban)διαρρήγνυμι: 'tear apart / rend'; renders פָּרַם; the rending of garments is the paradigmatic mourning act; its prohibition (with ἀποκιδαρόω) marks the priests' separation from common bereavement during their ministry (cf. Lev 21:10).
ἵναso that / lestconjunction introducing negative purpose clause (with μή)→ discourse linkage or contrastἵνα: 'in order that'; with μή introduces a negative purpose clause stating the lethal consequence to be avoided.
μὴnotnegative particle (with subjunctive ἀποθάνητε)→ discourse linkage or contrastμή: subjective negation in the purpose clause.
ἀποθάνητεyou may dieAor Act Subj 2 Pl · ἀποθνῄσκωverb of the negative purpose clause→ ingressive aorist subjunctive (lest you incur death)ἀποθνῄσκω: 'die'; the same verb as v. 2 (ἀπέθανον); the death of Nadab and Abihu hangs over the prohibition — improper conduct by the consecrated priests would invite the same fate.
καὶandcoordinate conjunction (extending the consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + accusative (direction of wrath)→ spatial or relational framingἐπί + accusative: 'upon / against'; marks the congregation as the target on whom wrath would fall.
πᾶσανallAccusativeattributive adjective (modifying συναγωγὴν)→ object specificationπᾶς: 'all / whole'; stresses the corporate jeopardy — priestly transgression endangers the entire community, not the priests alone.
τὴνtheAccusativearticle (with συναγωγὴν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativeaccusative object of ἐπί→ object specificationσυναγωγή: 'congregation / assembly'; renders עֵדָה; cf. v. 3, where the congregation is the sphere of God's glorification; here it is the body imperiled by priestly impurity.
ἔσταιwill be / will comeFut Mid Indic 3 Sg · εἰμίmain verb (predicting the wrath)→ predictive future (threatened consequence)εἰμί (fut.): 'be / come to be'; ἔσται θυμός ('there will be wrath') predicts divine anger as the corporate consequence of priestly violation.
θυμόςwrath / angerNominativesubject of ἔσται→ participant prominenceθυμός: 'wrath / fierce anger'; renders קֶצֶף; divine wrath against the whole congregation; the term recurs in the chapter (cf. ἐθυμώθη, v. 16) — the holy God's anger is the standing peril behind priestly negligence.
οἱtheNominativearticle (with ἀδελφοὶ)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὶbrothers / kinsmenNominativesubject of κλαύσονται→ participant prominenceἀδελφός: 'brother / kinsman'; here the wider kin — the whole house of Israel — who are permitted (indeed expected) to mourn what the priests may not.
ὑμῶνyourGenitivegenitive of possession (with ἀδελφοὶ)→ relational specificationσύ (gen. pl.): 'your'.
πᾶςallNominativeattributive adjective (in apposition: 'all the house')→ participant prominenceπᾶς: 'all / whole'; appositional expansion identifying 'your brothers' as the entire nation.
ὁtheNominativearticle (with οἶκος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκοςhouseNominativenominative in apposition to ἀδελφοὶ ('all the house of Israel')→ participant prominenceοἶκος: 'house / household'; renders בַּיִת; 'the house of Israel' (ὁ οἶκος Ισραηλ) designates the whole covenant people as the proper mourners.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable; 'house of Israel' = the covenant nation.
κλαύσονταιshall weep / mournFut Mid Indic 3 Pl · κλαίωmain verb (the people's permitted mourning)→ predictive/permissive future (the laity will mourn what the priests may not)κλαίω: 'weep / lament'; renders בָּכָה; the deponent future κλαύσονται; the grief forbidden to the consecrated priests is delegated to the whole nation — Israel will weep over the divine burning.
τὸνtheAccusativearticle (with ἐμπυρισμόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐμπυρισμόνburning / conflagrationAccusativedirect object of κλαύσονται (the object of mourning)→ object specificationἐμπυρισμός: 'burning / setting on fire'; from ἐμπυρίζω; renders שְׂרֵפָה; names the manner of the priests' death — a 'burning' wrought by the divine fire of v. 2; the people mourn not the men only but the dreadful event of divine combustion.
ὃνwhich / with whichAccusativerelative pronoun (cognate accusative with ἐνεπυρίσθησαν)→ participant referenceὅς: relative pronoun; the accusative ὃν is a cognate/internal accusative with the cognate verb ἐνεπυρίσθησαν — 'the burning with which they were burned,' a Hebraizing figura etymologica.
ἐνεπυρίσθησανthey were burnedAor Pass Indic 3 Pl · ἐμπυρίζωverb of the relative clause (cognate with ἐμπυρισμόν)→ constative aorist passive (the completed divine burning)ἐμπυρίζω: 'set on fire / burn up'; the passive ἐνεπυρίσθησαν with the cognate noun ἐμπυρισμόν forms a cognate-accusative figure (Hebraism); the agent is named explicitly (ὑπὸ κυρίου) — the burning is unambiguously a divine act.
ὑπὸbypreposition + genitive (agent of the passive)→ spatial or relational framingὑπό + genitive: marks the personal agent of a passive verb; here it makes the LORD the explicit agent of the burning.
κυρίουthe LORDGenitivegenitive of agent (with ὑπό)→ relational specificationκύριος: rendering of יהוה; named as the agent of the deadly fire — the burning is the LORD's own holy judgment, not a misfortune.
7
καὶ ἀπὸ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου οὐκ ἐξελεύσεσθε ἵνα μὴ ἀποθάνητε τὸ γὰρ ἔλαιον τῆς χρίσεως τὸ παρὰ κυρίου ἐφ᾿ ὑμῖν καὶ ἐποίησαν κατὰ τὸ ῥῆμα Μωυσῆ
And you shall not go out from the door of the tent of testimony, lest you die; for the oil of anointing, which is from the LORD, is upon you.' And they did according to the word of Moses.
A third prohibition (οὐκ ἐξελεύσεσθε) keeps the priests inside the tent of meeting — they may not leave even to join the funeral, again ἵνα μὴ ἀποθάνητε. The grounding clause (τὸ γὰρ ἔλαιον τῆς χρίσεως … ἐφ᾿ ὑμῖν) explains the prohibition: the LORD's anointing oil is upon them, marking them as consecrated and thus removed from ordinary mourning. The verse closes the unit with a compliance-report: καὶ ἐποίησαν κατὰ τὸ ῥῆμα Μωυσῆ.
Word-by-word analysis· 29 words
καὶandnarrative conjunction (continuing the speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (point of departure, fronted for emphasis)→ spatial or relational framingἀπό: 'from'; fronted before its verb to emphasize the place the priests must not leave — the doorway of the sanctuary.
τῆςtheGenitivearticle (with θύρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoor / entranceGenitivegenitive object of ἀπό→ relational specificationθύρα: 'door / doorway / entrance'; renders פֶּתַח; the entrance of the tent of meeting is the station of priestly duty; remaining there keeps them at their post during the crisis.
τῆςtheGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive (the tent whose door is meant)→ relational specificationσκηνή: 'tent / tabernacle'; renders אֹהֶל; the σκηνὴ τοῦ μαρτυρίου ('tent of testimony/meeting') is the standard LXX rendering of אֹהֶל מוֹעֵד, the locus of YHWH's presence among Israel.
τοῦtheGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουof testimony / witnessGenitivegenitive of relationship (defining the tent)→ relational specificationμαρτύριον: 'testimony / witness'; the LXX renders מוֹעֵד ('meeting') by μαρτύριον ('testimony'), perhaps reading/associating עֵדוּת ('testimony'); σκηνὴ τοῦ μαρτυρίου is the fixed LXX designation of the tabernacle as the place of the divine testimony.
οὐκnotnegative particle (with prohibitive future)→ discourse linkage or contrastοὐ (οὐκ): objective negation forming the third prohibition.
ἐξελεύσεσθεyou shall go outFut Mid Indic 2 Pl · ἐξέρχομαιmain verb (prohibition: future with imperatival force)→ prohibitive future (categorical ban on leaving)ἐξέρχομαι: 'go out / depart'; the deponent future ἐξελεύσεσθε; the priests may not leave the sanctuary — not even to bury or mourn their kin; ministry to the holy God overrides the deepest familial obligations (cf. Lev 21:11–12).
ἵναlest / so thatconjunction introducing negative purpose clause→ discourse linkage or contrastἵνα: with μή, a negative purpose clause; repeats the deadly stake of v. 6.
μὴnotnegative particle (with subjunctive)→ discourse linkage or contrastμή: subjective negation in the purpose clause.
ἀποθάνητεyou may dieAor Act Subj 2 Pl · ἀποθνῄσκωverb of the negative purpose clause→ ingressive aorist subjunctive (lest you incur death)ἀποθνῄσκω: 'die'; the third occurrence of the death-motive in the unit (cf. vv. 2, 6); the refrain ἵνα μὴ ἀποθάνητε binds every priestly prohibition to the fate of Nadab and Abihu.
τὸtheNominativearticle (with ἔλαιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforexplanatory particle (post-positive, grounding the prohibition)→ discourse linkage or contrastγάρ: 'for'; introduces the reason the priests must remain — their consecration by the anointing oil sets them apart from ordinary mourning.
ἔλαιονoilNominativesubject of the verbless clause (predicate ἐφ᾿ ὑμῖν)→ participant prominenceἔλαιον: 'oil'; renders שֶׁמֶן; the anointing oil of consecration (cf. Exod 30:25–30); its presence 'upon' the priests is the ground of their separation.
τῆςtheGenitivearticle (with χρίσεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χρίσεωςof anointingGenitivegenitive of purpose/description (the oil of anointing)→ relational specificationχρῖσις: 'anointing'; from χρίω ('anoint'); renders מִשְׁחָה; τὸ ἔλαιον τῆς χρίσεως = 'the anointing oil,' the consecrating unction that constitutes the priesthood; cognate with Χριστός ('anointed one').
τὸthe (which is)Nominativearticle (attributive: 'the [oil] that is from the LORD')→ noun-phrase markingthe repeated article τό before παρὰ κυρίου functions attributively ('the [oil] which is from the LORD'), stressing the divine origin of the anointing.
παρὰfrompreposition + genitive (source)→ spatial or relational framingπαρά + genitive: 'from (the side of)'; marks the oil's divine provenance.
κυρίουthe LORDGenitivegenitive object of παρά (source of the oil)→ relational specificationκύριος: rendering of יהוה; the anointing oil is 'from the LORD' — the consecration is his act, making the priests his own and removing them from common life.
ἐφ᾿uponpreposition + dative (predicate of the verbless clause: 'is upon you')→ spatial or relational framingἐπί + dative (elided ἐφ᾿ before rough breathing): 'upon'; completes the predicate 'the anointing oil … is upon you.'
ὑμῖνyouDativedative object of ἐφ᾿ (the priests bearing the oil)→ participant reference or interestσύ (dat. pl.): 'you'; the anointing rests upon the priests, the ground of their consecrated status.
καὶandnarrative conjunction (introducing compliance-report)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανthey didAor Act Indic 3 Pl · ποιέωmain verb (compliance-report)→ constative aorist (completed obedience)ποιέω: 'do / make'; renders עָשָׂה; ἐποίησαν κατὰ τὸ ῥῆμα Μωυσῆ is a standard LXX obedience-formula, closing the mourning-prohibition unit with the priests' submission.
κατὰaccording topreposition + accusative (standard/norm)→ spatial or relational framingκατά + accusative: 'according to'; marks the word of Moses as the norm of their action.
τὸtheAccusativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / commandAccusativeaccusative object of κατὰ→ object specificationῥῆμα: 'word / saying / matter'; renders דָּבָר; here Moses' spoken instruction (vv. 6–7), taken as the binding norm for priestly conduct.
Μωυσῆof MosesGenitivegenitive of source/possession (the word of Moses)→ relational specificationΜωυσῆς (gen. Μωυσῆ): the genitive form in Rahlfs' LXX; 'the word of Moses' = his mediated divine instruction.
8
καὶ ἐλάλησεν κύριος τῷ Ααρων λέγων
And the LORD spoke to Aaron, saying:
The formula καὶ ἐλάλησεν κύριος … λέγων is the standard LXX introduction to legislative divine speech (rendering וַיְדַבֵּר יהוה … לֵאמֹר). Strikingly, this oracle is addressed not to Moses but directly to Aaron (τῷ Ααρων) — one of the rare instances in the Pentateuch of God speaking immediately to the high priest, lending special weight to the wine-prohibition that follows.
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (divine speech-introduction)→ constative aorist (single legislative speech-act)λαλέω: 'speak / talk'; renders דִּבֶּר (Piel of דבר); the formula ἐλάλησεν κύριος … λέγων introduces authoritative divine legislation; here it opens the wine-prohibition for priests.
κύριοςthe LORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of יהוה; the divine speaker; that the LORD addresses Aaron directly (rather than through Moses) is itself notable.
τῷto (the)Dativearticle (dative, marking Ααρων as indirect object)→ noun-phrase markingthe dative article τῷ governs the indeclinable Ααρων, signalling its case ('to Aaron').
ΑαρωνAarondative indirect object (indeclinable proper noun, with article τῷ)→ noun-phrase markingΑαρων: indeclinable; the rare direct divine address to the high priest gives the following statute its weight.
λέγωνsayingPres Act Part Nom Masc Sg · λέγωparticiple of attendant circumstance (introducing direct speech)→ quotative present participle (Hebraism marking direct discourse)λέγω (pres. part.): λέγων renders the Hebrew quotative לֵאמֹר; a fixed LXX device introducing the verbatim content of the divine command that follows in vv. 9–11.
9
οἶνον καὶ σικερα οὐ πίεσθε σὺ καὶ οἱ υἱοί σου μετὰ σοῦ ἡνίκα ἂν εἰσπορεύησθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἢ προσπορευομένων ὑμῶν πρὸς τὸ θυσιαστήριον καὶ οὐ μὴ ἀποθάνητε νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν
'Wine and strong drink you shall not drink, you and your sons with you, whenever you enter the tent of testimony or when you approach the altar, so that you may not die — an everlasting statute throughout your generations,
The objects οἶνον καὶ σικερα are fronted for emphasis before the prohibitive future οὐ πίεσθε. The prohibition is bounded by duty (ἡνίκα ἂν εἰσπορεύησθε … ἢ προσπορευομένων), grounded by the death-motive (οὐ μὴ ἀποθάνητε — an emphatic double negative), and sealed as a perpetual statute (νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν). Sobriety in service is intrinsic to the priestly capacity to discriminate (v. 10) and to teach (v. 11).
Word-by-word analysis· 36 words
οἶνονwineAccusativedirect object of πίεσθε (fronted for emphasis)→ object specificationοἶνος: 'wine'; renders יַיִן; fronted before the verb for emphasis; the pairing οἶνον καὶ σικερα ('wine and strong drink') is a fixed merism for all intoxicants (cf. the Nazirite law, Num 6:3; the priest Eli's confusion, 1 Kgdms 1:14–15).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σικεραstrong drinksecond object of πίεσθε (indeclinable loanword, accusative in function)→ clausal contributionσικερα: 'strong/fermented drink'; an indeclinable loanword transliterating Hebrew שֵׁכָר (cf. Akkadian šikaru, 'beer'); since it is indeclinable it is classed as kind 'x' though it functions as the accusative object alongside οἶνον; together they denote every intoxicating beverage.
οὐnotnegative particle (with prohibitive future)→ discourse linkage or contrastοὐ: objective negation; with the future πίεσθε forms a categorical legal prohibition.
πίεσθεyou shall drinkFut Mid Indic 2 Pl · πίνωmain verb (prohibition: future with imperatival force)→ prohibitive future (categorical legal ban)πίνω: 'drink'; the deponent future πίεσθε; the prohibition of intoxicants for priests on duty guards the clarity needed for the discriminating and teaching functions of vv. 10–11; later read as the basis for ministerial sobriety (cf. Ezek 44:21).
σὺyouNominativesubject (emphatic, in apposition to the verb's 2nd person)→ participant referenceσύ: 'you'; the explicit nominative pronoun, addressed to Aaron, makes the high priest the primary addressee; expanded immediately to include his sons.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοίsonsNominativesubject (coordinate with σὺ)→ participant prominenceυἱός: 'son'; the statute binds the whole priestly line — Aaron and his sons (now Eleazar and Ithamar) and their successors.
σουyourGenitivegenitive of possession (with υἱοί)→ relational specificationσύ (gen.): 'your'.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + genitive: 'with'; μετὰ σοῦ ('with you') reinforces the inclusion of the sons alongside Aaron.
σοῦyouGenitivegenitive object of μετά→ relational specificationσύ (gen.): 'you'.
ἡνίκαwhen / whenevertemporal conjunction (introducing the duty-bound condition)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; with ἂν and the subjunctive expresses an indefinite/repeated occasion — every time the priests enter on duty.
ἂνever (modal)modal particle (with subjunctive, generalizing the temporal clause)→ discourse linkage or contrastἄν: modal particle; combined with ἡνίκα and the subjunctive it generalizes the condition ('whenever'), making the prohibition apply on every occasion of service.
εἰσπορεύησθεyou enterPres Mid Subj 2 Pl · εἰσπορεύομαιverb of the temporal-conditional clause→ customary present subjunctive (repeated entering on duty)εἰσπορεύομαι: 'enter / go in'; the present subjunctive with ἡνίκα ἄν marks habitual, repeated entry into the sanctuary for service — the precise occasion on which sobriety is required.
εἰςintopreposition + accusative (direction of entry)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of entry).
τὴνtheAccusativearticle (with σκηνὴν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of εἰς→ object specificationσκηνή: 'tent / tabernacle'; the tent of testimony (cf. v. 7), the place of priestly service into which sober access is required.
τοῦtheGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουof testimonyGenitivegenitive of relationship (defining the tent)→ relational specificationμαρτύριον: 'testimony'; σκηνὴ τοῦ μαρτυρίου, the LXX's fixed designation of the tabernacle (cf. v. 7).
ἢordisjunctive conjunction (introducing alternative occasion)→ discourse linkage or contrastἤ: 'or'; introduces the second cultic occasion — approaching the altar — on which the prohibition equally applies.
προσπορευομένωνapproaching / when you approachPres Mid Part Gen Masc Pl · προσπορεύομαιgenitive absolute participle (temporal: 'when you approach')→ customary present participle (the recurring act of approaching the altar)προσπορεύομαι: 'approach / come toward'; the genitive-absolute construction προσπορευομένων ὑμῶν ('while you approach') provides the second temporal occasion; the verb of approach again touches the holiness-of-access theme (cf. ἐγγίζω, v. 3).
ὑμῶνyouGenitivegenitive subject of the genitive-absolute participle→ relational specificationσύ (gen. pl.): 'you'; subject of the genitive absolute ('while you are approaching').
πρὸςto / towardpreposition + accusative (direction of approach)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
τὸtheAccusativearticle (with θυσιαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριονaltarAccusativeaccusative object of πρὸς→ object specificationθυσιαστήριον: 'altar'; renders מִזְבֵּחַ; a distinctively biblical-Greek formation (from θυσιάζω); the altar is the second locus of service where sober ministry is required.
καὶand (so)coordinate conjunction (introducing the resultant clause)→ discourse linkage or contrastκαί: here introduces the purpose/result of obeying the prohibition — 'so that you may not die.'
οὐnotnegative particle (part of emphatic οὐ μή)→ discourse linkage or contrastοὐ: with μή forms the emphatic double negation οὐ μή ('by no means').
μὴnotnegative particle (with subjunctive, emphatic οὐ μή)→ discourse linkage or contrastμή: with οὐ and the aorist subjunctive forms the strongest Greek negation of futurity — emphatic assurance that obedience averts death.
ἀποθάνητεyou may dieAor Act Subj 2 Pl · ἀποθνῄσκωverb of the emphatic negative result clause (with οὐ μή)→ emphatic aorist subjunctive (you shall certainly not die)ἀποθνῄσκω: 'die'; the same verb as vv. 2, 6, 7; the construction οὐ μὴ ἀποθάνητε ('you will surely not die') turns the recurring death-threat into a positive assurance: sobriety guarantees life in the divine presence.
νόμιμονstatute / ordinanceNominativenominative absolute (legal subscription: 'an everlasting statute')→ participant prominenceνόμιμον: 'that which is lawful / a statute'; substantivized neuter of νόμιμος; renders חֻקָּה; νόμιμον αἰώνιον is a standing legal-subscription formula in the Priestly legislation (cf. Lev 3:17; 16:34), marking the law as perpetually binding; the keyword νόμιμα recurs in v. 11.
αἰώνιονeverlasting / perpetualNominativeattributive adjective (modifying νόμιμον)→ participant prominenceαἰώνιος: 'everlasting / perpetual'; renders עוֹלָם; the statute binds the priesthood in perpetuity, not merely for the present crisis.
εἰςfor / throughoutpreposition + accusative (extent in time)→ spatial or relational framingεἰς: here of temporal extent — 'throughout / for'; εἰς τὰς γενεὰς ὑμῶν = 'throughout your generations.'
τὰςtheAccusativearticle (with γενεὰς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative of extent (with εἰς: 'throughout the generations')→ object specificationγενεά: 'generation'; renders דּוֹר; the phrase εἰς τὰς γενεὰς ὑμῶν ('throughout your generations') is a standard P-formula for perpetual obligation.
ὑμῶνyourGenitivegenitive of possession (with γενεὰς)→ relational specificationσύ (gen. pl.): 'your'.
10
διαστεῖλαι ἀνὰ μέσον τῶν ἁγίων καὶ τῶν βεβήλων καὶ ἀνὰ μέσον τῶν ἀκαθάρτων καὶ τῶν καθαρῶν
to distinguish between the holy and the profane, and between the unclean and the clean,
The aorist infinitive διαστεῖλαι expresses the purpose served by priestly sobriety: the capacity to discriminate. Two paired ἀνὰ μέσον … καὶ constructions (a Hebraism, בֵּין … וּבֵין) set out the fundamental categories of the priestly worldview — ἅγια / βέβηλα (holy / profane) and ἀκάθαρτα / καθαρά (unclean / clean). A drunken priest cannot make these life-and-death distinctions, which is why the wine-ban grounds the discriminating office.
Word-by-word analysis· 16 words
διαστεῖλαιto distinguish / separateAor Act Inf · διαστέλλωinfinitive of purpose (the goal of priestly sobriety)→ purposive aorist infinitive (the discriminating function as the law's aim)διαστέλλω: 'separate / distinguish / set apart'; renders הִבְדִּיל; the aorist infinitive states the purpose served by clear-headed priests — to draw the fundamental cultic distinctions; cf. the same verb of God's separating acts in Gen 1 (διεχώρισεν) and of the priestly task in Ezek 22:26; 44:23.
ἀνὰbetween (in the midst)preposition (in the idiom ἀνὰ μέσον: 'between')→ spatial or relational framingἀνά: in the fixed phrase ἀνὰ μέσον ('in the midst of / between'); the construction ἀνὰ μέσον … καί renders the Hebrew בֵּין … וּבֵין ('between … and'), the standard idiom for distinguishing two categories.
μέσονmidst / betweenAccusativeaccusative in the prepositional idiom ἀνὰ μέσον→ spatial or relational framingμέσος: 'middle / midst'; ἀνὰ μέσον is the LXX's set rendering of בֵּין; the doubled construction frames the two great binary distinctions of priestly discernment.
τῶνtheGenitivearticle (substantivizing ἁγίων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνholy things / the holyGenitivesubstantival adjective (genitive after ἀνὰ μέσον)→ relational specificationἅγιος: 'holy'; substantivized τὰ ἅγια ('the holy / holy things'); renders קֹדֶשׁ; the holiness keyword of the chapter (cf. vv. 3, 4, 12–13, 17–18); the first pole of the first distinction.
καὶandcoordinate conjunction (in the ἀνὰ μέσον … καί idiom)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle (substantivizing βεβήλων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
βεβήλωνprofane things / the commonGenitivesubstantival adjective (genitive: second pole of first distinction)→ relational specificationβέβηλος: 'profane / common / accessible'; renders חֹל; literally 'that which may be trodden' (from βαίνω), hence non-sacred, ordinary; the opposite of ἅγιος; the priest must keep holy and common apart — the very failure of Nadab and Abihu who treated the sacred casually.
καὶandcoordinate conjunction (joining the two distinctions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetween (in the midst)preposition (second ἀνὰ μέσον idiom)→ spatial or relational framingἀνά: introducing the second binary distinction (unclean / clean).
μέσονmidst / betweenAccusativeaccusative in the prepositional idiom ἀνὰ μέσον→ spatial or relational framingμέσος: in the second ἀνὰ μέσον; introduces the purity distinction parallel to the holiness distinction.
τῶνtheGenitivearticle (substantivizing ἀκαθάρτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκαθάρτωνunclean things / the uncleanGenitivesubstantival adjective (genitive: first pole of second distinction)→ relational specificationἀκάθαρτος: 'unclean / impure'; renders טָמֵא; the negated form of καθαρός; the clean/unclean distinction governs the great purity laws of Lev 11–15, which the priests must adjudicate and teach (v. 11).
καὶandcoordinate conjunction (in the ἀνὰ μέσον … καί idiom)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῶνtheGenitivearticle (substantivizing καθαρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαρῶνclean things / the cleanGenitivesubstantival adjective (genitive: second pole of second distinction)→ relational specificationκαθαρός: 'clean / pure'; renders טָהוֹר; the second pole; the two distinctions (holy/profane, unclean/clean) together define the entire cultic order the priesthood is charged to guard — discernment that requires the sobriety commanded in v. 9.
11
καὶ συμβιβάσεις τοὺς υἱοὺς Ισραηλ πάντα τὰ νόμιμα ἃ ἐλάλησεν κύριος πρὸς αὐτοὺς διὰ χειρὸς Μωυσῆ
and to teach the sons of Israel all the statutes which the LORD spoke to them by the hand of Moses.'
Coordinate with the discriminating function (v. 10) stands the teaching function: συμβιβάσεις ('you shall instruct'), a future with directive force, makes the priests Israel's teachers of all the statutes (πάντα τὰ νόμιμα). The mediation chain κύριος → διὰ χειρὸς Μωυσῆ → priests → υἱοὶ Ισραηλ situates priestly instruction within the Mosaic revelation. Discernment (v. 10) and instruction (v. 11) are the twin reasons sobriety is non-negotiable.
Word-by-word analysis· 16 words
καὶandcoordinate conjunction (joining the teaching purpose to the discriminating purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συμβιβάσειςyou shall teach / instructFut Act Indic 2 Sg · συμβιβάζωmain verb (directive future: the priestly teaching mandate)→ directive future (imperatival: 'you are to instruct')συμβιβάζω: 'bring together / instruct / teach'; renders הוֹרָה (Hiphil of ירה, 'to teach / direct'); the verb's basic sense ('cause to come together') yields 'make to understand / instruct'; the priest's didactic office (cf. Deut 33:10; Mal 2:7) is grounded here in the same clear-headedness required for discernment.
τοὺςtheAccusativearticle (with υἱοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object of συμβιβάσεις (those taught)→ object specificationυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the covenant people, here the recipients of priestly instruction.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; 'sons of Israel' = the whole nation taught by the priests.
πάνταallAccusativeattributive adjective (modifying νόμιμα)→ object specificationπᾶς: 'all'; the teaching is comprehensive — the whole body of statutes, not a select few.
τὰtheAccusativearticle (with νόμιμα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
νόμιμαstatutes / ordinancesAccusativesecond accusative object (the content taught: double accusative with συμβιβάσεις)→ object specificationνόμιμον (pl. νόμιμα): 'statutes / ordinances'; renders חֻקִּים; the same keyword as v. 9 (νόμιμον αἰώνιον); συμβιβάζω takes a double accusative (teach someone something) — the priests teach Israel the statutes.
ἃwhichAccusativerelative pronoun (object of ἐλάλησεν, antecedent νόμιμα)→ participant referenceὅς: relative pronoun; the neuter plural ἃ agrees with νόμιμα; introduces the clause grounding the statutes in divine revelation.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause→ constative aorist (the completed divine revelation)λαλέω: 'speak'; the statutes taught are precisely those the LORD has already revealed — priestly instruction transmits, it does not invent (the converse of the 'uncommanded' fire of v. 1).
κύριοςthe LORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of יהוה; the ultimate source of the statutes; the chain LORD → Moses → priests → Israel locates all legitimate teaching in divine revelation.
πρὸςtopreposition + accusative (recipients of the divine word)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipients of the divine word).
αὐτοὺςthemAccusativeaccusative object of πρὸς (the sons of Israel)→ participant referenceαὐτός (acc. pl.): 'them'; refers back to the sons of Israel — the statutes were spoken to the people through Moses.
διὰthrough / bypreposition + genitive (intermediate agent)→ spatial or relational framingδιά + genitive: 'through / by means of'; marks Moses as the human mediator of the divine word.
χειρὸςhandGenitivegenitive object of διὰ (idiom: 'by the hand of')→ relational specificationχείρ: 'hand'; the idiom διὰ χειρὸς ('by the hand of') renders Hebrew בְּיַד ('by the agency of'); a fixed LXX expression for mediated agency — the statutes come from the LORD but reach Israel through Moses.
Μωυσῆof MosesGenitivegenitive (with χειρὸς: 'by the hand of Moses')→ relational specificationΜωυσῆς (gen. Μωυσῆ): Moses as the mediator of the law; the phrase διὰ χειρὸς Μωυσῆ underscores the Mosaic authority of all that the priests are to teach.
12
καὶ εἶπεν Μωυσῆς πρὸς Ααρων καὶ πρὸς Ελεαζαρ καὶ Ιθαμαρ τοὺς υἱοὺς Ααρων τοὺς καταλειφθέντας λάβετε τὴν θυσίαν τὴν καταλειφθεῖσαν ἀπὸ τῶν καρπωμάτων κυρίου καὶ φάγεσθε ἄζυμα παρὰ τὸ θυσιαστήριον ἅγια ἁγίων ἐστίν
And Moses said to Aaron and to Eleazar and Ithamar, the sons of Aaron who remained, 'Take the offering that is left from the fire-offerings of the LORD, and eat it as unleavened bread beside the altar; it is most holy.
The narrative returns from the divine oracle to Moses' administration of the offerings, with the now-familiar address to Aaron and the surviving sons (τοὺς καταλειφθέντας, echoing v. 6). The imperatives λάβετε … φάγεσθε direct the priests to consume the cereal offering's remainder in its proper, holy manner (ἄζυμα παρὰ τὸ θυσιαστήριον), grounded by the declaration ἅγια ἁγίων ἐστίν ('it is most holy') — a phrase that will reappear as the crux of the dispute in vv. 17–18.
Word-by-word analysis· 33 words
καὶandnarrative conjunction (new scene)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single instruction)λέγω: Moses resumes his administrative instruction concerning the offerings.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the high priest, addressed first.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςtopreposition + accusative (repeated for the sons)→ spatial or relational framingπρός: repeated before the sons, distinguishing the surviving sons from Aaron in the address.
ΕλεαζαρEleazaraccusative object of πρός (indeclinable proper noun)→ participant identificationΕλεαζαρ: indeclinable; the elder of the two surviving sons.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙθαμαρIthamaraccusative object of πρός (indeclinable proper noun)→ participant identificationΙθαμαρ: indeclinable; the younger surviving son; together with Eleazar the addressees of the offering-instruction and the later dispute (vv. 16–20).
τοὺςtheAccusativearticle (with υἱοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative in apposition to Eleazar and Ithamar→ object specificationυἱός: 'son'; identifies the two as Aaron's sons.
Ααρωνof Aarongenitive of relationship (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; 'sons of Aaron.'
τοὺςtheAccusativearticle (substantivizing the participle)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
καταλειφθένταςwho remained / were leftAor Pass Part Acc Masc Pl · καταλείπωattributive participle (modifying υἱοὺς: 'the sons who were left')→ constative aorist passive participle (the ones left after the death)καταλείπω: 'leave behind / leave remaining'; the aorist passive participle here (cf. the perfect καταλελειμμένους in vv. 6, 16) repeats the survivor-refrain — the two sons who were left after Nadab and Abihu died.
λάβετεtakeAor Act Impv 2 Pl · λαμβάνωmain verb (first imperative of the instruction)→ ingressive aorist imperative (take up now)λαμβάνω: 'take / receive'; the same verb as v. 1 (λαβόντες) — there the priests 'took' censers for an unauthorized act; here they 'take' the offering as commanded; the contrast underscores obedient vs. self-willed handling of holy things.
τὴνtheAccusativearticle (with θυσίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσίανoffering / sacrificeAccusativedirect object of λάβετε→ object specificationθυσία: 'sacrifice / offering'; here specifically the cereal/grain offering (מִנְחָה), the unleavened remainder of which is the priests' to eat (cf. Lev 2:3, 10; 6:9–11).
τὴνtheAccusativearticle (substantivizing the participle καταλειφθεῖσαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καταλειφθεῖσανthat is left / remainingAor Pass Part Acc Fem Sg · καταλείπωattributive participle (modifying θυσίαν: 'the offering that is left')→ resultative aorist passive participle (the leftover portion)καταλείπω: 'leave remaining'; the feminine participle agrees with θυσίαν; a deliberate verbal echo — the same root that describes the surviving sons (τοὺς καταλειφθέντας) describes the surviving portion of the offering they are to eat.
ἀπὸfrompreposition + genitive (source/partitive)→ spatial or relational framingἀπό: 'from'; partitive — the priests' portion comes 'from' the LORD's fire-offerings.
τῶνtheGenitivearticle (with καρπωμάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρπωμάτωνfire-offerings / burnt portionsGenitivegenitive object of ἀπὸ (source of the priestly portion)→ relational specificationκάρπωμα: 'offering made by fire / burnt offering'; from καρπόω ('offer/burn'); renders אִשֶּׁה ('fire-offering'); the priests' portion is drawn from these offerings dedicated to the LORD — a holy portion.
κυρίουof the LORDGenitivegenitive of possession (the LORD's fire-offerings)→ relational specificationκύριος: rendering of יהוה; the offerings belong to the LORD; the priests eat his portion only as he allots, again a contrast to the self-authorized fire of v. 1.
καὶandcoordinate conjunction (joining the two imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσθεeat / you shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (directive future with imperatival force)→ directive future (command to consume the portion)ἐσθίω: 'eat'; the deponent future φάγεσθε (suppletive from the root φαγ-) functions as a command; the priests' eating of the holy portion is itself a cultic act (cf. v. 17, eating bears away sin); the same form recurs in vv. 13, 14, 18.
ἄζυμαunleavened (bread)Accusativeaccusative (predicate/manner: '[as] unleavened')→ object specificationἄζυμος (pl. ἄζυμα): 'unleavened'; substantivized neuter plural 'unleavened bread'; renders מַצּוֹת; the cereal offering's priestly portion must be eaten unleavened, as prescribed in Lev 6:9–10 (LXX 6:9–10).
παρὰbesidepreposition + accusative (location: 'beside the altar')→ spatial or relational framingπαρά + accusative: 'beside / alongside'; the portion must be eaten in the sacred precinct, beside the altar, not taken away — its holiness restricts the place of consumption.
τὸtheAccusativearticle (with θυσιαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριονaltarAccusativeaccusative object of παρὰ→ object specificationθυσιαστήριον: 'altar'; the place beside which the holy portion is to be consumed; cf. v. 9.
ἅγιαholyNominativepredicate adjective (with ἐστίν, in the superlative idiom ἅγια ἁγίων)→ participant prominenceἅγιος: 'holy'; the phrase ἅγια ἁγίων ('holy of holies / most holy') renders the Hebrew superlative קֹדֶשׁ קָדָשִׁים (a genitive of intensity); it classifies the offering at the highest grade of sanctity, restricting where and by whom it may be eaten — the very point at issue in vv. 17–18.
ἁγίωνof holiesGenitivegenitive of intensity (Hebraizing superlative with ἅγια)→ relational specificationἅγιος (gen. pl.): the genitive ἁγίων in the superlative construction ἅγια ἁγίων; a calque of the Hebrew superlative idiom — 'most holy'; the holiness keyword reaches its highest pitch here.
ἐστίνit isPres Act Indic 3 Sg · εἰμίcopula (predicating most-holy status of the offering)→ stative present (the offering's standing classification)εἰμί: 'be'; the copula declares the offering's permanent sacral classification; this 'most holy' status is the legal ground both for eating it in the holy place (v. 13) and for the dispute over the sin offering (vv. 17–18).
13
καὶ φάγεσθε αὐτὴν ἐν τόπῳ ἁγίῳ νόμιμον γάρ σοί ἐστιν καὶ νόμιμον τοῖς υἱοῖς σου τοῦτο ἀπὸ τῶν καρπωμάτων κυρίου οὕτω γὰρ ἐντέταλταί μοι
And you shall eat it in a holy place; for it is your due and your sons' due, this portion from the fire-offerings of the LORD; for so it has been commanded me.
Moses repeats the command to eat (φάγεσθε) in a holy place and grounds it twice with γάρ: first by the legal entitlement (νόμιμον … σοί … καὶ νόμιμον τοῖς υἱοῖς σου — the portion is the priests' rightful due from the LORD's fire-offerings), and then by Moses' own commission (οὕτω γὰρ ἐντέταλταί μοι — 'for so it has been commanded me'). The perfect ἐντέταλταί roots the instruction in a standing divine charge, the antithesis of the uncommanded act of v. 1.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσθεeat / you shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (directive future with imperatival force)→ directive future (command to consume the portion)ἐσθίω: 'eat'; the deponent future φάγεσθε repeats the command of v. 12; the proper eating of the holy portion 'in a holy place' is the right counterpart to the wrongful handling of holy fire in v. 1.
αὐτὴνitAccusativedirect object of φάγεσθε (the offering, θυσία, fem.)→ participant referenceαὐτός (acc. fem. sg.): 'it'; refers to the θυσία ('offering') of v. 12, a feminine noun.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τόπῳplaceDativedative of place (locative: 'in a place')→ sphere or referenceτόπος: 'place / location'; renders מָקוֹם; ἐν τόπῳ ἁγίῳ ('in a holy place') restricts consumption of the most-holy portion to the sacred precinct (cf. Lev 6:9, 19) — the same requirement Moses invokes in the dispute of v. 17–18.
ἁγίῳholyDativeattributive adjective (modifying τόπῳ)→ sphere or referenceἅγιος: 'holy'; ἐν τόπῳ ἁγίῳ is a fixed cultic phrase; the holiness keyword again governs the place of priestly eating.
νόμιμονdue / statuteNominativepredicate nominative (with ἐστιν: 'it is a [statutory] due')→ participant prominenceνόμιμον: 'lawful portion / statutory due'; here the legally allotted priestly share; the same keyword as vv. 9, 11; the eating is not a privilege seized but a right conferred by law.
γάρforexplanatory particle (post-positive, grounding the command)→ discourse linkage or contrastγάρ: 'for'; gives the first ground for the command — the portion is the priests' lawful due.
σοίto you / yourDativedative of possession/advantage ('it is yours')→ participant reference or interestσύ (dat.): 'to you / yours'; dative of possession — the portion belongs to Aaron as a right.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (asserting the entitlement)→ stative present (standing legal fact)εἰμί: 'be'; the present asserts the priests' standing legal entitlement to the portion.
καὶandcoordinate conjunction (extending the entitlement to the sons)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νόμιμονdue / statuteNominativepredicate nominative (repeated: the sons' due)→ participant prominenceνόμιμον: repeated to extend the lawful portion to Aaron's sons — the entitlement is hereditary in the priestly line.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of possession (the sons' due)→ sphere or referenceυἱός: 'son'; the surviving sons share the priestly portion as their lawful right.
σουyourGenitivegenitive of possession (with υἱοῖς)→ relational specificationσύ (gen.): 'your'.
τοῦτοthisNominativedemonstrative pronoun (in apposition: 'this [portion]')→ participant referenceοὗτος: 'this'; the neuter τοῦτο sums up the allotted portion as the subject of the entitlement-clause.
ἀπὸfrompreposition + genitive (source/partitive)→ spatial or relational framingἀπό: 'from'; partitive — the portion is drawn from the LORD's fire-offerings.
τῶνtheGenitivearticle (with καρπωμάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρπωμάτωνfire-offeringsGenitivegenitive object of ἀπὸ (source)→ relational specificationκάρπωμα: 'fire-offering'; cf. v. 12; the priests' portion is a holy share of the offerings dedicated to the LORD.
κυρίουof the LORDGenitivegenitive of possession (the LORD's fire-offerings)→ relational specificationκύριος: rendering of יהוה; the offerings are the LORD's, from which he grants the priests their share.
οὕτωthus / soadverb of manner (correlative with the command)→ adverbial qualificationοὕτω(ς): 'thus / in this way'; introduces the second ground — Moses acts on a specific divine charge ('for so it has been commanded me').
γὰρforexplanatory particle (post-positive, second grounding)→ discourse linkage or contrastγάρ: 'for'; introduces the deeper ground — the divine command behind Moses' instruction.
ἐντέταλταίit has been commandedPerf Mid/Pass Indic 3 Sg · ἐντέλλομαιmain verb (grounding the instruction in a standing divine charge)→ resultative perfect (a command given and still in force)ἐντέλλομαι: 'command / charge / give orders'; renders צִוָּה; the perfect ἐντέταλται denotes a command issued and remaining in force; here impersonal/passive ('it has been commanded to me'); the verb is the positive counterpart of οὐ προσέταξεν in v. 1 — Moses' instruction rests on an explicit divine charge, unlike the alien fire.
μοιto meDativedative of indirect object (the one commanded: Moses)→ participant reference or interestἐγώ (dat.): 'to me'; Moses as the recipient of the divine charge; his authority is delegated, not self-assumed.
14
καὶ τὸ στηθύνιον τοῦ ἀφορίσματος καὶ τὸν βραχίονα τοῦ ἀφαιρέματος φάγεσθε ἐν τόπῳ ἁγίῳ σὺ καὶ οἱ υἱοί σου καὶ ὁ οἶκός σου μετὰ σοῦ νόμιμον γὰρ σοὶ καὶ νόμιμον τοῖς υἱοῖς σου ἐδόθη ἀπὸ τῶν θυσιῶν τοῦ σωτηρίου τῶν υἱῶν Ισραηλ
And the breast of the wave offering and the thigh of the contribution you shall eat in a clean place, you and your sons and your household with you; for they have been given as your due and your sons' due from the sacrifices of the peace offering of the sons of Israel.
A second category of priestly portion is specified — the breast (στηθύνιον) of the 'separation/wave offering' and the thigh (βραχίονα) of the 'contribution' — from the peace offerings (θυσιῶν τοῦ σωτηρίου). Unlike the most-holy cereal offering eaten only by male priests beside the altar, these portions, being holy of a lesser grade, may be eaten by the whole priestly household (σὺ καὶ οἱ υἱοί σου καὶ ὁ οἶκός σου). The grounding γάρ-clause again establishes the entitlement: ἐδόθη ('they have been given') as a perpetual due.
Word-by-word analysis· 42 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with στηθύνιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
στηθύνιονbreastAccusativedirect object of φάγεσθε (first priestly portion)→ object specificationστηθύνιον: 'breast (of an animal)'; diminutive of στῆθος; renders חָזֶה; the breast of the peace offering is the priests' portion (cf. Lev 7:30–31); 'breast of the wave offering' designates the part ceremonially elevated/waved before the LORD.
τοῦtheGenitivearticle (with ἀφορίσματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀφορίσματοςof the wave offering / separationGenitivegenitive of description (defining the breast)→ relational specificationἀφόρισμα: 'that which is set apart / separated portion'; from ἀφορίζω ('separate'); renders תְּנוּפָה ('wave offering') / the 'set-apart' portion; στηθύνιον τοῦ ἀφορίσματος = 'the breast of the set-apart/wave offering.'
καὶandcoordinate conjunction (joining the two portions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with βραχίονα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίοναarm / thigh / shoulderAccusativedirect object of φάγεσθε (second priestly portion)→ object specificationβραχίων: 'arm / upper foreleg / thigh'; renders שׁוֹק ('thigh / leg'); the foreleg/thigh of the peace offering is the priest's contribution-portion (cf. Lev 7:32–34); the term is also used figuratively of God's 'mighty arm' elsewhere in the LXX.
τοῦtheGenitivearticle (with ἀφαιρέματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀφαιρέματοςof the contribution / heave offeringGenitivegenitive of description (defining the thigh)→ relational specificationἀφαίρεμα: 'that which is taken off / a contribution'; from ἀφαιρέω ('take away'); renders תְּרוּמָה ('heave offering / contribution'); βραχίων τοῦ ἀφαιρέματος = 'the thigh of the contribution,' the portion 'lifted off' for the priest.
φάγεσθεeat / you shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (directive future)→ directive future (command to consume the portions)ἐσθίω: 'eat'; the deponent future φάγεσθε; here the eating extends to the whole household, indicating the lesser grade of holiness of the peace-offering portions.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τόπῳplaceDativedative of place (locative)→ sphere or referenceτόπος: 'place'; the Greek here reads ἐν τόπῳ ἁγίῳ ('in a holy place'), though the Hebrew of v. 14 specifies a 'clean place' (מָקוֹם טָהוֹר) suited to the lesser holiness of these portions and their consumption by the household; the LXX harmonizes with the holy-place language of v. 13.
ἁγίῳholyDativeattributive adjective (modifying τόπῳ)→ sphere or referenceἅγιος: 'holy'; in the LXX the portions are eaten ἐν τόπῳ ἁγίῳ; the Hebrew distinguishes a merely 'clean' place, but the Greek keeps the holiness vocabulary uniform.
σὺyouNominativesubject (emphatic, in apposition to the verb's subject)→ participant referenceσύ: 'you'; Aaron, named first among those entitled to eat the portions.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοίsonsNominativesubject (coordinate with σὺ)→ participant prominenceυἱός: 'son'; the priestly sons share these portions.
σουyourGenitivegenitive of possession (with υἱοί)→ relational specificationσύ (gen.): 'your'.
καὶandcoordinate conjunction (extending to the household)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with οἶκός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἶκόςhousehold / houseNominativesubject (coordinate: 'your household')→ participant prominenceοἶκος: 'house / household'; here the priest's whole family, including daughters (cf. v. 15) — the lesser grade of holiness of these portions permits broader consumption than the most-holy cereal offering of v. 12.
σουyourGenitivegenitive of possession (with οἶκός)→ relational specificationσύ (gen.): 'your'.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + genitive: 'with'; μετὰ σοῦ ('with you') gathers the household around Aaron in the eating.
σοῦyouGenitivegenitive object of μετά→ relational specificationσύ (gen.): 'you'.
νόμιμονdue / statuteNominativepredicate nominative (the legal due)→ participant prominenceνόμιμον: 'lawful portion / due'; the keyword (cf. vv. 9, 11, 13) — the portions are a statutory entitlement, not a discretionary gift.
γὰρforexplanatory particle (post-positive, grounding the entitlement)→ discourse linkage or contrastγάρ: 'for'; introduces the ground — these portions are given as the priests' lawful due.
σοὶto you / yourDativedative of possession/advantage→ participant reference or interestσύ (dat.): 'to you / yours'; dative of possession marking Aaron's entitlement.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νόμιμονdue / statuteNominativepredicate nominative (repeated: the sons' due)→ participant prominenceνόμιμον: repeated to extend the entitlement to the sons.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of possession (the sons' due)→ sphere or referenceυἱός: 'son'; the hereditary priestly entitlement.
σουyourGenitivegenitive of possession (with υἱοῖς)→ relational specificationσύ (gen.): 'your'.
ἐδόθηwas given / have been givenAor Pass Indic 3 Sg · δίδωμιmain verb (passive: the portions' divine allotment)→ constative aorist passive (a settled grant)δίδωμι (aor. pass.): 'be given'; renders נָתַן (Niphal/passive); the divine passive — the portions 'have been given' by the LORD as the priests' due; the grant is his act, securing the priesthood's livelihood from the offerings.
ἀπὸfrompreposition + genitive (source/partitive)→ spatial or relational framingἀπό: 'from'; partitive — the portions come from the people's peace offerings.
τῶνtheGenitivearticle (with θυσιῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιῶνsacrificesGenitivegenitive object of ἀπὸ (source)→ relational specificationθυσία: 'sacrifice / offering'; here the peace/well-being offerings from which the priests' breast and thigh are taken.
τοῦtheGenitivearticle (with σωτηρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σωτηρίουof the peace offering / salvationGenitivegenitive of description (defining the sacrifices)→ relational specificationσωτήριον: 'deliverance / salvation; (sacrifice of) well-being'; renders שְׁלָמִים ('peace/fellowship offerings'); the LXX's θυσία τοῦ σωτηρίου ('sacrifice of salvation/well-being') is the standard rendering of the šĕlāmîm — the communion sacrifice shared between altar, priest, and offerer.
τῶνtheGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive of relationship (with Ισραηλ: 'sons of Israel')→ relational specificationυἱός: 'son'; the peace offerings are brought by the sons of Israel — the people whose worship sustains the priesthood's portion.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; 'sons of Israel' = the covenant people who bring the offerings.
15
τὸν βραχίονα τοῦ ἀφαιρέματος καὶ τὸ στηθύνιον τοῦ ἀφορίσματος ἐπὶ τῶν καρπωμάτων τῶν στεάτων προσοίσουσιν ἀφόρισμα ἀφορίσαι ἔναντι κυρίου καὶ ἔσται σοὶ καὶ τοῖς υἱοῖς σου καὶ ταῖς θυγατράσιν σου μετὰ σοῦ νόμιμον αἰώνιον ὃν τρόπον συνέταξεν κύριος τῷ Μωυσῇ
The thigh of the contribution and the breast of the wave offering they shall bring upon the fire-offerings of the fat portions, to set apart as a contribution before the LORD; and it shall be for you and your sons and your daughters with you, an everlasting statute, just as the LORD ordered Moses.
The verse details the ritual: the thigh and breast are brought upon the fat-offerings (ἐπὶ τῶν καρπωμάτων τῶν στεάτων) and elevated as a 'separation' before the LORD — marked by the cognate construction ἀφόρισμα ἀφορίσαι ('to set apart as a set-apart-portion', a Hebraizing figura etymologica). The grant is then extended even to daughters (ταῖς θυγατράσιν) and confirmed as νόμιμον αἰώνιον, sealed by the obedience-formula ὃν τρόπον συνέταξεν κύριος τῷ Μωυσῇ.
Word-by-word analysis· 40 words
τὸνtheAccusativearticle (with βραχίονα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίοναthigh / armAccusativedirect object of προσοίσουσιν (first portion, fronted)→ object specificationβραχίων: 'arm / thigh'; cf. v. 14; here fronted in reversed order (thigh then breast), describing the ritual presentation.
τοῦtheGenitivearticle (with ἀφαιρέματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀφαιρέματοςof the contributionGenitivegenitive of description (defining the thigh)→ relational specificationἀφαίρεμα: 'contribution / heave offering'; cf. v. 14; the thigh is the 'taken-off' portion for the priest.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with στηθύνιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
στηθύνιονbreastAccusativedirect object of προσοίσουσιν (second portion)→ object specificationστηθύνιον: 'breast'; cf. v. 14; the wave-offering portion.
τοῦtheGenitivearticle (with ἀφορίσματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀφορίσματοςof the wave offering / separationGenitivegenitive of description (defining the breast)→ relational specificationἀφόρισμα: 'set-apart portion / wave offering'; cf. v. 14; cognate with ἀφορίσαι later in the verse.
ἐπὶuponpreposition + genitive (position: 'upon the offerings')→ spatial or relational framingἐπί + genitive: 'upon'; the breast and thigh are laid upon the fat-offerings for the elevation rite.
τῶνtheGenitivearticle (with καρπωμάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρπωμάτωνfire-offeringsGenitivegenitive object of ἐπὶ→ relational specificationκάρπωμα: 'fire-offering'; cf. vv. 12–13; here the burnt fat-portions on which the breast and thigh are placed.
τῶνtheGenitivearticle (with στεάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
στεάτωνfat portionsGenitivegenitive of description (defining the fire-offerings)→ relational specificationστέαρ (pl. στέατα): 'fat / suet'; renders חֵלֶב; the fat was the LORD's portion, burned on the altar (Lev 3:16); the breast and thigh are presented 'upon the fire-offerings of the fat' in the elevation ceremony.
προσοίσουσινthey shall bring / presentFut Act Indic 3 Pl · προσφέρωmain verb (the ritual presentation)→ predictive/prescriptive future (the prescribed offering procedure)προσφέρω: 'bring near / present / offer'; the same verb as v. 1 (προσήνεγκαν); here the legitimate, prescribed presentation of the portions before the LORD — the right counterpart to the wrongful offering of Nadab and Abihu.
ἀφόρισμαa contribution / set-apart portionAccusativeaccusative (cognate/predicate object: 'as a set-apart portion')→ object specificationἀφόρισμα: 'that which is set apart'; here in a cognate construction with the infinitive ἀφορίσαι — 'to set apart as a set-apart-portion,' a Hebraizing figura etymologica rendering the emphatic Hebrew construction with תְּנוּפָה.
ἀφορίσαιto set apart / separateAor Act Inf · ἀφορίζωinfinitive of purpose (cognate with ἀφόρισμα)→ purposive aorist infinitive (the act of setting-apart before the LORD)ἀφορίζω: 'set apart / separate / dedicate'; the infinitive ἀφορίσαι with the cognate noun ἀφόρισμα forms a figura etymologica (cf. the cognate-accusative pattern at v. 6, ἐμπυρισμόν … ἐνεπυρίσθησαν); the portions are formally consecrated/elevated before the LORD before becoming the priests' due.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; the elevation is performed before the LORD — the portions are his before they are the priests'.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of יהוה; before whom the portions are set apart.
καὶandcoordinate conjunction (introducing the grant)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (the perpetual grant)→ predictive future (the standing allotment)εἰμί (fut.): 'be'; ἔσται σοὶ … νόμιμον αἰώνιον grants the portion to the priestly family in perpetuity.
σοὶto you / yoursDativedative of possession/advantage (Aaron)→ participant reference or interestσύ (dat.): 'to you'; the grant to Aaron.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of possession (the sons' grant)→ sphere or referenceυἱός: 'son'; the grant extends to Aaron's sons.
σουyourGenitivegenitive of possession (with υἱοῖς)→ relational specificationσύ (gen.): 'your'.
καὶandcoordinate conjunction (extending to daughters)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ταῖςtheDativearticle (with θυγατράσιν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατράσινdaughtersDativedative of possession (the daughters' share)→ sphere or referenceθυγάτηρ (dat. pl. θυγατράσιν): 'daughter'; renders בַּת; the explicit inclusion of daughters confirms that these peace-offering portions, being of lesser holiness than the most-holy cereal offering, may be eaten by the whole priestly household, women included (contrast v. 12, restricted to male priests).
σουyourGenitivegenitive of possession (with θυγατράσιν)→ relational specificationσύ (gen.): 'your'.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + genitive: 'with'; gathers the household with Aaron in the grant.
σοῦyouGenitivegenitive object of μετά→ relational specificationσύ (gen.): 'you'.
νόμιμονstatute / dueNominativepredicate nominative (the perpetual statute)→ participant prominenceνόμιμον: 'statute / lawful due'; cf. vv. 9, 13, 14; here in the formula νόμιμον αἰώνιον sealing the grant as perpetual.
αἰώνιονeverlasting / perpetualNominativeattributive adjective (modifying νόμιμον)→ participant prominenceαἰώνιος: 'everlasting'; renders עוֹלָם; cf. v. 9; the grant binds in perpetuity.
ὃν(in) whichAccusativerelative pronoun (with τρόπον: comparative idiom)→ participant referenceὅς: relative pronoun; in the fixed phrase ὃν τρόπον ('just as'); cf. v. 5.
τρόπονmanner / wayAccusativeadverbial accusative (manner: 'in the way that')→ object specificationτρόπος: 'manner'; ὃν τρόπον renders Hebrew כַּאֲשֶׁר ('just as'); the obedience-formula confirming the grant accords with the LORD's command to Moses.
συνέταξενordered / commandedAor Act Indic 3 Sg · συντάσσωverb of the comparative clause→ constative aorist (the prior divine command)συντάσσω: 'arrange / order / command'; renders צִוָּה; the LORD's prior ordering of this matter to Moses is the warrant for the grant — again the legitimate, commanded basis contrasting with the uncommanded fire of v. 1.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of יהוה; the commander whose order grounds the perpetual grant.
τῷto (the)Dativearticle (dative, marking Μωυσῇ as indirect object)→ noun-phrase markingthe dative article τῷ marks Μωυσῇ as the recipient of the command.
ΜωυσῇMosesDativedative indirect object (recipient of the LORD's order)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): 'to Moses'; the inflected dative form in Rahlfs' LXX; Moses as the recipient of the divine ordinance concerning the priestly portions.
16
καὶ τὸν χίμαρον τὸν περὶ τῆς ἁμαρτίας ζητῶν ἐξεζήτησεν Μωυσῆς καὶ ὅδε ἐνεπεπύριστο καὶ ἐθυμώθη Μωυσῆς ἐπὶ Ελεαζαρ καὶ Ιθαμαρ τοὺς υἱοὺς Ααρων τοὺς καταλελειμμένους λέγων
And Moses diligently sought the goat of the sin offering, and behold, it had been burned up; and Moses was angry at Eleazar and Ithamar, the sons of Aaron who remained, saying:
The closing episode opens with the emphatic cognate construction ζητῶν ἐξεζήτησεν ('seeking he sought out', a Hebraizing infinitive-absolute calque) — Moses searches diligently for the sin-offering goat and discovers (ὅδε, 'behold') that it had been wholly burned (ἐνεπεπύριστο, pluperfect) rather than eaten. His anger (ἐθυμώθη) at the surviving sons Eleazar and Ithamar sets up the legal dispute of vv. 17–20, the θυμός of v. 6 now realized in Moses himself.
Word-by-word analysis· 26 words
καὶandnarrative conjunction (new episode)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with χίμαρον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
χίμαρονgoat / he-goatAccusativedirect object of ἐξεζήτησεν (fronted for emphasis)→ object specificationχίμαρος: 'young he-goat / kid'; renders שָׂעִיר ('hairy one / he-goat'); the goat of the sin offering presented at the inaugural rites (cf. Lev 9:15); fronted before its verb to focus the disputed object.
τὸνtheAccusativearticle (attributive: 'the one concerning sin')→ noun-phrase markingthe repeated article τὸν before περὶ τῆς ἁμαρτίας functions attributively — 'the goat that is for sin,' i.e. the sin-offering goat.
περὶfor / concerningpreposition + genitive (purpose: the offering 'for sin')→ spatial or relational framingπερί + genitive: 'concerning / for'; the phrase τὸ περὶ τῆς ἁμαρτίας ('the [offering] for sin') is the LXX's standard designation of the sin offering (חַטָּאת), here qualifying the goat.
τῆςtheGenitivearticle (with ἁμαρτίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinGenitivegenitive object of περὶ (defining the offering's purpose)→ relational specificationἁμαρτία: 'sin / sin offering'; renders חַטָּאת, which means both 'sin' and 'sin offering'; the sin offering's purpose was to remove the people's sin (v. 17), which is why its disposal matters so gravely.
ζητῶνseekingPres Act Part Nom Masc Sg · ζητέωparticiple in the cognate construction (ζητῶν ἐξεζήτησεν: emphatic)→ intensifying present participle (Hebraizing infinitive-absolute calque)ζητέω: 'seek / look for'; the participle ζητῶν with the cognate finite verb ἐξεζήτησεν calques the Hebrew infinitive-absolute construction (דָּרֹשׁ דָּרַשׁ), expressing emphatic, diligent searching — 'he searched and searched / sought diligently.'
ἐξεζήτησενsought out / searched diligentlyAor Act Indic 3 Sg · ἐκζητέωmain verb (cognate with ζητῶν)→ constative aorist (the completed diligent search)ἐκζητέω: 'seek out / search for diligently'; the compound ἐκ- intensifies; with the participle ζητῶν forms the emphatic figura etymologica — Moses' careful inquiry into the fate of the offering, which leads to the discovery and the dispute.
ΜωυσῆςMosesNominativesubject of ἐξεζήτησεν→ participant prominenceΜωυσῆς: nominative subject; Moses as the diligent investigator of cultic procedure.
καὶandnarrative conjunction (introducing the discovery)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅδεbehold / this very oneNominativedemonstrative pronoun (deictic: 'and behold, it')→ participant referenceὅδε: 'this (here)'; here used deictically to render the Hebrew presentative וְהִנֵּה ('and behold'); it dramatically marks the surprising discovery — the goat had already been burned up.
ἐνεπεπύριστοhad been burned upPlpf Pass Indic 3 Sg · ἐμπυρίζωmain verb (the state discovered: pluperfect)→ stative pluperfect passive (a completed prior burning, found already accomplished)ἐμπυρίζω: 'set on fire / burn up'; the pluperfect ἐνεπεπύριστο ('it had [already] been burned') marks the action as completed before Moses' search; the same root as ἐμπυρισμόν / ἐνεπυρίσθησαν in v. 6 — the verb of the divine burning of the priests now describes the (wrongful) burning of the offering that should have been eaten.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθυμώθηwas angered / grew angryAor Pass Indic 3 Sg · θυμόωmain verb (Moses' reaction)→ ingressive aorist passive (entered into anger)θυμόω: 'make angry'; passive 'be/become angry'; renders קָצַף; cognate with θυμός ('wrath') in v. 6 — the wrath that v. 6 warned might fall on the congregation now flares in Moses against the surviving priests over the mishandled offering.
ΜωυσῆςMosesNominativesubject of ἐθυμώθη→ participant prominenceΜωυσῆς: nominative subject.
ἐπὶat / againstpreposition + accusative (object of anger)→ spatial or relational framingἐπί + accusative: 'at / against'; marks the targets of Moses' anger.
ΕλεαζαρEleazaraccusative object of ἐπί (indeclinable proper noun)→ participant identificationΕλεαζαρ: indeclinable; the elder surviving son, here the object of Moses' rebuke.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙθαμαρIthamaraccusative object of ἐπί (indeclinable proper noun)→ participant identificationΙθαμαρ: indeclinable; the younger surviving son; the two are addressed, though Aaron (their father) answers for them in v. 19.
τοὺςtheAccusativearticle (with υἱοὺς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative in apposition to Eleazar and Ithamar→ object specificationυἱός: 'son'; identifies the two as Aaron's sons.
Ααρωνof Aarongenitive of relationship (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; 'sons of Aaron.'
τοὺςtheAccusativearticle (substantivizing the participle)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
καταλελειμμένουςwho remained / were leftPerf Pass Part Acc Masc Pl · καταλείπωattributive participle (modifying υἱοὺς: 'the sons who were left')→ resultative perfect participle (in the abiding state of being survivors)καταλείπω: 'leave behind / leave remaining'; the perfect passive participle (as in v. 6) emphasizes the survivors' standing state; the recurring survivor-refrain (vv. 6, 12, 16) keeps the shadow of the deaths over the whole chapter — and may color Aaron's defense in v. 19.
λέγωνsayingPres Act Part Nom Masc Sg · λέγωparticiple of attendant circumstance (introducing direct speech)→ quotative present participle (Hebraism marking direct discourse)λέγω (pres. part.): λέγων renders the Hebrew quotative לֵאמֹר; introduces Moses' rebuke in v. 17.
17
διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἁμαρτίας ἐν τόπῳ ἁγίῳ ὅτι γὰρ ἅγια ἁγίων ἐστίν τοῦτο ἔδωκεν ὑμῖν φαγεῖν ἵνα ἀφέλητε τὴν ἁμαρτίαν τῆς συναγωγῆς καὶ ἐξιλάσησθε περὶ αὐτῶν ἔναντι κυρίου
'Why did you not eat the sin offering in the holy place? For it is most holy; and he gave it to you to eat, that you might take away the sin of the congregation and make atonement for them before the LORD.
Moses' rhetorical question (διὰ τί οὐκ ἐφάγετε) presses the legal point: the sin offering, being most holy (ἅγια ἁγίων, echoing v. 12), was given to the priests to eat in the holy place, and that eating had a purpose — to take away (ἀφέλητε) the congregation's sin and to make atonement (ἐξιλάσησθε) for them before the LORD. The priests' eating is thus not mere consumption but a vicarious, atoning act; failing to eat (Moses argues) jeopardizes the offering's expiatory function.
Word-by-word analysis· 31 words
διὰbecause of / forpreposition + accusative (in the interrogative idiom διὰ τί: 'why')→ spatial or relational framingδιά + accusative: 'on account of'; in the fixed interrogative phrase διὰ τί ('why? on account of what?'), rendering Hebrew מַדּוּעַ.
τίwhat / whyAccusativeinterrogative pronoun (with διά: 'why')→ participant referenceτίς, τί: interrogative pronoun; the neuter accusative τί with διά forms the question 'why?'; introduces Moses' challenge to the priests.
οὐκnotnegative particle (with ἐφάγετε)→ discourse linkage or contrastοὐ (οὐκ): objective negation in the question.
ἐφάγετεdid you eatAor Act Indic 2 Pl · ἐσθίωmain verb of the rhetorical question→ constative aorist (the omitted act)ἐσθίω: 'eat'; the aorist ἐφάγετε (from φαγ-) asks why the priests failed to perform the prescribed eating of the sin offering — the act Moses commanded in v. 12 (φάγεσθε).
τὸtheAccusativearticle (substantivizing περὶ τῆς ἁμαρτίας)→ noun-phrase markingthe neuter article τὸ substantivizes the phrase περὶ τῆς ἁμαρτίας — 'the [offering] for sin,' the sin offering.
περὶfor / concerningpreposition + genitive (the sin-offering idiom)→ spatial or relational framingπερί + genitive: 'for / concerning'; τὸ περὶ τῆς ἁμαρτίας is the LXX's standard term for the sin offering (חַטָּאת); cf. v. 16.
τῆςtheGenitivearticle (with ἁμαρτίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinGenitivegenitive object of περὶ→ relational specificationἁμαρτία: 'sin / sin offering'; renders חַטָּאת; the offering whose handling is in dispute.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τόπῳplaceDativedative of place (locative)→ sphere or referenceτόπος: 'place'; ἐν τόπῳ ἁγίῳ ('in the holy place'), the prescribed location for eating the most-holy offering (cf. vv. 13, 18).
ἁγίῳholyDativeattributive adjective (modifying τόπῳ)→ sphere or referenceἅγιος: 'holy'; the holiness keyword again governs the place of eating.
ὅτιbecause / thatcausal conjunction (grounding the expectation)→ discourse linkage or contrastὅτι: 'because / that'; introduces the reason the offering should have been eaten — its most-holy status.
γὰρforexplanatory particle (post-positive, reinforcing ὅτι)→ discourse linkage or contrastγάρ: 'for'; with ὅτι strengthens the causal grounding ('for indeed it is most holy').
ἅγιαholyNominativepredicate adjective (in the superlative idiom ἅγια ἁγίων)→ participant prominenceἅγιος: 'holy'; ἅγια ἁγίων ('most holy'), the Hebraizing superlative (קֹדֶשׁ קָדָשִׁים) repeated from v. 12; the offering's supreme sanctity is precisely what made the priestly eating obligatory.
ἁγίωνof holiesGenitivegenitive of intensity (Hebraizing superlative with ἅγια)→ relational specificationἅγιος (gen. pl.): the genitive in the superlative ἅγια ἁγίων; cf. v. 12.
τοῦτοthisAccusativedemonstrative pronoun (object of ἔδωκεν: 'this he gave')→ participant referenceοὗτος: 'this'; the neuter τοῦτο refers to the sin offering as the thing given to the priests to eat.
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιmain verb (the LORD's grant of the offering to the priests)→ constative aorist (the divine allotment)δίδωμι: 'give'; the subject is the LORD (implied) — he gave the sin offering to the priests to eat; the eating is a divinely assigned priestly function, not optional.
ὑμῖνto youDativedative of indirect object (recipients of the offering)→ participant reference or interestσύ (dat. pl.): 'to you'; the priests as the recipients of the offering.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose (with ἔδωκεν: 'gave to eat')→ purposive aorist infinitive (the purpose of the grant)ἐσθίω: 'eat'; the aorist infinitive φαγεῖν states the purpose of the gift — the offering was given precisely so the priests would eat it; the priestly eating is integral to the rite's atoning purpose.
ἵναso thatconjunction introducing purpose clause→ discourse linkage or contrastἵνα: 'in order that'; introduces the expiatory purpose served by the priests' eating.
ἀφέλητεyou might take awayAor Act Subj 2 Pl · ἀφαιρέωverb of the purpose clause→ effective aorist subjunctive (the intended removal of sin)ἀφαιρέω: 'take away / remove'; renders נָשָׂא ('bear / take away') in its expiatory sense; the priests, by eating the sin offering, 'take away' (bear) the congregation's sin — a striking statement that the priest's consumption participates in the bearing of guilt (cf. the principle in Lev 6:19).
τὴνtheAccusativearticle (with ἁμαρτίαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίανsinAccusativedirect object of ἀφέλητε→ object specificationἁμαρτία: 'sin'; here the congregation's guilt that the offering and the priests' eating are meant to remove.
τῆςtheGenitivearticle (with συναγωγῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregationGenitivegenitive of possession (the congregation's sin)→ relational specificationσυναγωγή: 'congregation / assembly'; cf. vv. 3, 6; the whole community on whose behalf the atonement is made.
καὶandcoordinate conjunction (joining the two purpose-verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξιλάσησθεyou might make atonementAor Mid Subj 2 Pl · ἐξιλάσκομαιverb of the purpose clause (coordinate with ἀφέλητε)→ effective aorist subjunctive (the intended atonement)ἐξιλάσκομαι: 'make atonement / propitiate / expiate'; renders כִּפֶּר (Piel of כפר); the central cultic verb for atonement in Leviticus; the priests' eating of the sin offering effects expiation 'for them before the LORD' — the theological climax of the dispute over the goat.
περὶfor / on behalf ofpreposition + genitive (on behalf of)→ spatial or relational framingπερί + genitive: 'on behalf of / concerning'; marks the congregation as the beneficiaries of the atonement.
αὐτῶνthemGenitivegenitive object of περὶ (the congregation)→ relational specificationαὐτός (gen. pl.): 'them'; the congregation for whom atonement is made.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; the atonement is enacted before the LORD — the same divine presence that consumed the priests in v. 2.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of יהוה; before whom the atoning function of the sin offering is accomplished.
18
οὐ γὰρ εἰσήχθη τοῦ αἵματος αὐτοῦ εἰς τὸ ἅγιον κατὰ πρόσωπον ἔσω φάγεσθε αὐτὸ ἐν τόπῳ ἁγίῳ ὃν τρόπον μοι συνέταξεν κύριος
For its blood was not brought into the sanctuary within, before the presence; you should have eaten it in a holy place, just as the LORD commanded me.'
Moses completes the legal argument: since the goat's blood had not been brought into the inner sanctuary (the rule that, when blood is carried inside, the flesh is burned rather than eaten — cf. Lev 6:23), the priests were obligated to eat the offering in the holy place. The closing comparative ὃν τρόπον μοι συνέταξεν κύριος ('just as the LORD commanded me') again grounds the requirement in explicit divine command — the standard against which the priests' conduct is measured, and which Aaron's reply in v. 19 will address.
Word-by-word analysis· 22 words
οὐnotnegative particle (with εἰσήχθη)→ discourse linkage or contrastοὐ: objective negation; the blood was not brought in — the legal condition that required the flesh to be eaten.
γὰρforexplanatory particle (post-positive, grounding the rebuke)→ discourse linkage or contrastγάρ: 'for'; introduces the legal ground for Moses' expectation — the blood-disposal rule.
εἰσήχθηwas brought inAor Pass Indic 3 Sg · εἰσάγωmain verb (passive: the disposal of the blood)→ constative aorist passive (the blood was not carried in)εἰσάγω: 'bring in / lead in'; the passive εἰσήχθη; the relevant rule (Lev 6:23 [LXX 6:23]) is that when a sin offering's blood is brought into the sanctuary, the flesh is burned, not eaten; here the blood was not brought in, so the flesh should have been eaten.
τοῦtheGenitivearticle (with αἵματος; partitive genitive subject)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἵματοςbloodGenitivepartitive genitive (subject of εἰσήχθη: '[any] of its blood')→ relational specificationαἷμα: 'blood'; renders דָּם; the partitive genitive (τοῦ αἵματος, '[some] of the blood') is a Hebraizing construction; the blood's destination determines whether the flesh is eaten or burned — the crux of the dispute.
αὐτοῦitsGenitivegenitive of possession (the goat's blood)→ relational specificationαὐτός (gen.): 'its'; refers to the sin-offering goat (v. 16).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: 'into'; marks the sanctuary as the place into which the blood was not carried.
τὸtheAccusativearticle (substantivizing ἅγιον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἅγιονsanctuary / holy placeAccusativesubstantival adjective (accusative object of εἰς: 'the holy place')→ object specificationἅγιος: 'holy'; substantivized τὸ ἅγιον ('the holy place / sanctuary'), the inner shrine; renders הַקֹּדֶשׁ; the holiness keyword designates the inner zone into which atoning blood is sometimes brought.
κατὰbefore / according topreposition + accusative (in the phrase κατὰ πρόσωπον: 'before the presence')→ spatial or relational framingκατά + accusative: in the idiom κατὰ πρόσωπον ('in front of / before the face'); specifies the inner location 'before the presence.'
πρόσωπονface / presenceAccusativeaccusative in the idiom κατὰ πρόσωπον→ object specificationπρόσωπον: 'face / presence'; κατὰ πρόσωπον ('before the presence') designates the area before the divine presence within the sanctuary — where the blood would have been brought had the inner-rite applied.
ἔσωwithin / insideadverb of place (reinforcing the inner location)→ clausal contributionἔσω: 'within / inside'; emphasizes that the blood was not taken into the inner sanctuary — confirming that the eating-rule, not the burning-rule, applied.
φάγεσθεyou should have eaten / you were to eatFut Mid Indic 2 Pl · ἐσθίωmain verb (directive future: the obligation that was unmet)→ directive future (the prescribed but omitted action)ἐσθίω: 'eat'; the deponent future φάγεσθε expresses the standing obligation — 'you were to eat it'; the same form as the commands in vv. 12–14, here recalling the duty the priests failed to perform.
αὐτὸitAccusativedirect object of φάγεσθε (the sin offering)→ participant referenceαὐτός (acc. neut.): 'it'; the sin offering (τὸ περὶ τῆς ἁμαρτίας, neuter).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τόπῳplaceDativedative of place (locative)→ sphere or referenceτόπος: 'place'; ἐν τόπῳ ἁγίῳ ('in a holy place'), the prescribed place for eating the most-holy offering (cf. vv. 13, 17).
ἁγίῳholyDativeattributive adjective (modifying τόπῳ)→ sphere or referenceἅγιος: 'holy'; the holiness keyword once more frames the proper place of priestly eating.
ὃν(in) whichAccusativerelative pronoun (with τρόπον: comparative idiom)→ participant referenceὅς: relative pronoun; in the fixed phrase ὃν τρόπον ('just as'); cf. vv. 5, 15.
τρόπονmanner / wayAccusativeadverbial accusative (manner: 'in the way that')→ object specificationτρόπος: 'manner'; ὃν τρόπον renders Hebrew כַּאֲשֶׁר; appeals to the divine command as the norm for the priests' (unmet) obligation.
μοιmeDativedative of indirect object (the one commanded: Moses)→ participant reference or interestἐγώ (dat.): 'to me'; Moses as the recipient of the divine command, here invoked as the basis of his rebuke.
συνέταξενcommanded / orderedAor Act Indic 3 Sg · συντάσσωverb of the comparative clause→ constative aorist (the prior divine command)συντάσσω: 'arrange / order / command'; cf. v. 15; the LORD's command to Moses is the standard against which the priests' handling of the offering is judged.
κύριοςthe LORDNominativesubject of συνέταξεν→ participant prominenceκύριος: rendering of יהוה; the source of the command behind Moses' rebuke.
19
καὶ ἐλάλησεν Ααρων πρὸς Μωυσῆν λέγων εἰ σήμερον προσαγειόχασιν τὰ περὶ τῆς ἁμαρτίας αὐτῶν καὶ τὰ ὁλοκαυτώματα αὐτῶν ἔναντι κυρίου καὶ συμβέβηκέν μοι ταῦτα καὶ φάγομαι τὰ περὶ τῆς ἁμαρτίας σήμερον μὴ ἀρεστὸν ἔσται κυρίῳ
And Aaron said to Moses, 'If today they have offered their sin offerings and their whole burnt offerings before the LORD, and such things as these have befallen me, and I should eat the sin offering today — would it be acceptable to the LORD?'
Aaron — silent since v. 3 (κατενύχθη) — now speaks for the first time, in his own defense. His reply is built as a conditional: given that the offerings were duly presented, yet 'such things as these' (the death of his sons, συμβέβηκέν μοι ταῦτα) had befallen him, would his eating the sin offering this very day have been ἀρεστὸν ('acceptable / pleasing') to the LORD? The implied answer is no: in the day of bereavement and divine judgment, the joyful priestly meal would have been unfitting. Aaron appeals not to negligence but to a higher sense of what is fitting before the holy God.
Word-by-word analysis· 35 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Aaron's reply)→ constative aorist (single speech-act)λαλέω: 'speak'; that Aaron 'spoke' (ἐλάλησεν) is itself significant after his earlier silence (κατενύχθη, v. 3) — the bereaved high priest finally answers, defending his sons' conduct.
ΑαρωνAaronsubject of ἐλάλησεν (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the high priest, now the speaker, taking responsibility for the omission.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of the reply)→ object specificationΜωυσῆς (acc. Μωυσῆν): the inflected accusative form; Moses as the recipient of Aaron's defense.
λέγωνsayingPres Act Part Nom Masc Sg · λέγωparticiple of attendant circumstance (introducing direct speech)→ quotative present participle (Hebraism marking direct discourse)λέγω (pres. part.): λέγων renders the Hebrew quotative לֵאמֹר; introduces Aaron's words.
εἰifconditional conjunction (introducing the protasis)→ discourse linkage or contrastεἰ: 'if'; introduces a complex conditional whose apodosis is the rhetorical question μὴ ἀρεστὸν ἔσται κυρίῳ; the construction frames Aaron's reasoning.
σήμερονtodayadverb of time (this very day)→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; emphatic — 'this very day' of the inaugural offerings and of the catastrophe; the temporal note is central to Aaron's argument that mourning, not feasting, befitted the day.
προσαγειόχασινthey have offered / brought nearPerf Act Indic 3 Pl · προσάγωverb of the protasis (the offerings duly presented)→ resultative perfect (the offerings stand presented)προσάγω: 'bring near / present / offer'; the perfect προσαγειόχασιν (an irregular reduplicated perfect) marks the offerings as duly accomplished and standing; Aaron concedes that the cultic acts themselves were performed correctly — his point is about the fittingness of the priestly meal, not a failure of offering.
τὰtheAccusativearticle (substantivizing περὶ τῆς ἁμαρτίας)→ noun-phrase markingthe neuter plural article τὰ substantivizes περὶ τῆς ἁμαρτίας — 'the [offerings] for sin.'
περὶfor / concerningpreposition + genitive (the sin-offering idiom)→ spatial or relational framingπερί + genitive: 'for'; τὰ περὶ τῆς ἁμαρτίας ('the sin offerings'); cf. vv. 16, 17.
τῆςtheGenitivearticle (with ἁμαρτίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinGenitivegenitive object of περὶ→ relational specificationἁμαρτία: 'sin / sin offering'; the sin offerings presented that day.
αὐτῶνtheirGenitivegenitive of possession (the people's sin offerings)→ relational specificationαὐτός (gen. pl.): 'their'; the sons of Israel's offerings.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with ὁλοκαυτώματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁλοκαυτώματαwhole burnt offeringsAccusativesecond object (coordinate with τὰ περὶ τῆς ἁμαρτίας)→ object specificationὁλοκαύτωμα: 'whole burnt offering'; from ὅλος + καίω ('wholly burned'); renders עֹלָה; the burnt offering wholly consumed on the altar; named alongside the sin offerings to indicate the full day's sacrifices had been duly presented.
αὐτῶνtheirGenitivegenitive of possession (the people's burnt offerings)→ relational specificationαὐτός (gen. pl.): 'their'.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; the offerings were duly made before the LORD.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of יהוה.
καὶand (yet)coordinate conjunction (continuing the protasis, with adversative nuance)→ discourse linkage or contrastκαί: here with a contrastive nuance ('and yet') — the offerings were correctly made, yet calamity befell Aaron.
συμβέβηκένhas befallen / happenedPerf Act Indic 3 Sg · συμβαίνωverb of the protasis (the calamity that befell Aaron)→ resultative perfect (an event whose effect abides)συμβαίνω: 'happen / come to pass / befall'; the perfect συμβέβηκεν stresses the abiding impact of the day's events; the discreet ταῦτα ('these things') refers to the death of Nadab and Abihu — Aaron names his loss only obliquely, with restraint.
μοιto meDativedative of disadvantage (the one to whom it happened)→ participant reference or interestἐγώ (dat.): 'to me'; Aaron personalizes the calamity — it is his bereavement that bears on the question of fittingness.
ταῦταthese thingsNominativesubject of συμβέβηκεν (neuter plural)→ participant prominenceοὗτος: 'these'; the neuter plural ταῦτα refers obliquely to the deaths of his sons — Aaron's grief is voiced with dignified reticence.
καὶand (if)coordinate conjunction (continuing the conditional)→ discourse linkage or contrastκαί: continues the protasis into the hypothetical act of eating.
φάγομαιI should eat / were I to eatFut Mid Indic 1 Sg · ἐσθίωverb of the conditional (the hypothetical priestly meal)→ deliberative/hypothetical future (were I to eat)ἐσθίω: 'eat'; the deponent future φάγομαι in the conditional voices the hypothetical — had Aaron eaten the sin offering on this day of mourning; he questions whether such eating would have pleased the LORD.
τὰtheAccusativearticle (substantivizing περὶ τῆς ἁμαρτίας)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
περὶfor / concerningpreposition + genitive (the sin-offering idiom)→ spatial or relational framingπερί + genitive: 'for'; τὰ περὶ τῆς ἁμαρτίας ('the sin offering'); cf. above.
τῆςtheGenitivearticle (with ἁμαρτίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαςsinGenitivegenitive object of περὶ→ relational specificationἁμαρτία: 'sin / sin offering'; the offering Aaron would have eaten.
σήμερονtodayadverb of time (emphatic repetition: 'this very day')→ clausal contributionσήμερον: 'today'; the emphatic repetition underscores the day's exceptional character — a day of bereavement unfit for the priestly feast.
μὴ(surely not?)interrogative particle (introducing a question expecting the answer 'no')→ discourse linkage or contrastμή: as an interrogative particle introduces a question anticipating a negative answer — 'would it [really] be pleasing…? (surely not)'; this is the apodosis of Aaron's conditional, framed as a rhetorical question.
ἀρεστὸνpleasing / acceptableNominativepredicate adjective (with ἔσται)→ participant prominenceἀρεστός: 'pleasing / acceptable'; verbal adjective from ἀρέσκω ('please'); renders יָטַב / טוֹב; Aaron's whole defense turns on this word — eating the offering on such a day would not have been 'acceptable' to the LORD; cf. the cognate ἤρεσεν ('it pleased') in v. 20.
ἔσταιwill it beFut Mid Indic 3 Sg · εἰμίcopula of the rhetorical question (apodosis)→ deliberative future (would it [have] be[en]?)εἰμί (fut.): 'be'; the future ἔσται in the rhetorical question — 'would it be acceptable?'; expects the answer 'no,' justifying the burning of the offering.
κυρίῳto the LORDDativedative of reference (the one to whom it would be acceptable)→ sphere or referenceκύριος (dat. κυρίῳ): rendering of יהוה; the LORD as the one whose pleasure is the ultimate measure of priestly conduct — the very holiness-standard of v. 3.
20
καὶ ἤκουσεν Μωυσῆς καὶ ἤρεσεν αὐτῷ
And Moses heard, and it was good in his sight.
The chapter closes with two terse aorists: Moses heard (ἤκουσεν) and was satisfied (ἤρεσεν αὐτῷ — 'it was pleasing to him'). The verb ἤρεσεν deliberately answers Aaron's ἀρεστόν in v. 19: what Aaron judged would not be 'acceptable' to the LORD, Moses now finds 'acceptable.' The dispute is resolved not by rule alone but by a discernment of what is fitting before the holy God — the very capacity to 'distinguish' (διαστεῖλαι, v. 10) that the chapter has commended.
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb (Moses' reception of the defense)→ constative aorist (completed act of hearing)ἀκούω: 'hear / listen'; renders שָׁמַע; Moses 'hears' Aaron's reasoning — and hearing here implies acceptance, the de-escalation of the anger of v. 16.
ΜωυσῆςMosesNominativesubject of ἤκουσεν→ participant prominenceΜωυσῆς: nominative subject; Moses, the one who had been angry, now persuaded.
καὶandnarrative conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤρεσενit was pleasing / it was goodAor Act Indic 3 Sg · ἀρέσκωmain verb (impersonal: 'it pleased him')→ ingressive aorist (came to find it acceptable)ἀρέσκω: 'please / be pleasing'; renders יָטַב בְּעֵינֵי ('be good in the eyes of'); the impersonal ἤρεσεν αὐτῷ ('it was pleasing to him') deliberately echoes Aaron's ἀρεστόν (v. 19) — Moses concedes that Aaron's restraint was indeed the fitting and acceptable course, resolving the chapter's final tension.
αὐτῷto him / in his sightDativedative of reference (the one pleased: Moses)→ participant reference or interestαὐτός (dat.): 'to him'; refers to Moses; the dative with ἤρεσεν renders the Hebrew idiom 'it was good in his eyes' (וַיִּיטַב בְּעֵינָיו), bringing the chapter to a quiet, reconciled close.